VtJ?
m
I
;• . '_b . o//.
^ PRINCETON, N. J. ^g
Presented by \^ V-^/ S \ C7\ fi/ r\ V~^V^\'\
OX^
Di7)ision
Section ■■
V.\
THE Works of this very pious and learned Author are fo well'
known, and have dcfcrvedly obtained fuch a reputation in the
Church of God, that there needs no more to recommend a Book,
than to fay, it was wrote by Mr. James Durham. There are none
of his Writings, but muft have a teftimony in the hearts and con-
fciences of all ferious and experienced Chriftians, to their eminent
iifefulnefs and fervice. Some of thefe lead us into the mind of the
Holy Gholl in the prophetical book of the Revelations, and that
myftical Song of Solomon, of both which, its well known, the
Author has given us an elaborate expofition. Another of thefe
unfolds to us the great and glorious myfter)' of our redemption by
the death and fufferings of our Lord Jefus Chrift. Thi^ the Au-
thor does in thefe Sermons of his, upon the whole 53^. of Ifaiah ;
a Work, which (if it may be allowed to make a comparifon)
equals, at leaft, if it does not exceed his other Writings. This
valuable Piece was grown very fcarce, and much out of print.
There were frequent calls for it, which could hardly be anfwered
at all, or not without much difficulty ; which being obferved by
fonie ferious and well difpofed perfons, they judged the reprinting
of thefe Sermons might be of fervice to the Church of Chrift ; and
having communicated their thoughts to fome others, they readily
concurred with them therein, not doubting, but whoever fhould
promote this good Work, would think themfelves obliged to thofe
that firft fet the defign on foot ; fince upon their perufal of thefe
Sermons, they will not fail to meet with thofe things that will as
much anfwer their expeftation, as they exceed any commendatiuu
that can be given tlicm by others.
Having faid thus much, we conclude, praying that the blefiing
of him who gave this feed to the fovver, may make it fingularly
ufeful to their fouls, who (hall ferioufly perufe it.
Jerem. Smith,
John Nksbit,
Matth. Clarke,
W. ToNG,
B. Robinson
Tho. Reynolds,
Tho. Ridglev,
johk toxon,
Isaac Watts,
Joseph Hill,
John Cumming,
John Asty,
Daniel Wilcox,
Jabe'z Earle,
Patr. RusstL,
James Gali^oway
Tho. Bradbury,
James Wood,
Tho. Hall,
Jen kin Lewis,
John Mitchel,
Edward Walliw,
Tho. Harrison,
CHRIST CRUCIFIED? '^-^*'^
OR, THE
MARROW of the GOSPEL,
Evidently fet forth in
LXXII SERMONS
O N
The whole 53^ Chapter of ISAIAH,
WHEREIN
'Jlie Text is clearly and judicially opened, and a great many
mofl appofite, truly fpiritual, and very edifying Points of
Doflrine, in a deleftabie Variety, 'drawn from it, witji
choice and excellent praftical Improvements thereof.
WHEREIN ALSO
Several Adverfaries of the Truth, as SociAians, Armlnians,
Arians, and Antinoniians, are follJly and fully refuted.
BESIDES,
Many Errors in Praftice incident to Profeirors, otherwife Sound and Orthodox ^
in their Opinions, are difcovered ; and many grave, deep, and very impor-
tant Cafes of Confcience, fatisfylngly difcufTtd.
" ' / — ~
By that able Minifter of the New T^ament,
The late Rev. Mr. JAMES IdURHAM.
One of the Minifters in Glafgow, and Profeflbr of Divinity in the-Univerfity there.
GLASGOW:
PRINTED BY ALEX. ADAM,
For JOHN JOHNSTON, in the Caltoun
of G L A s G ow, the Publiflier.
M DCC XCH.
P-U^^Ut V %9
Unto the afflicted and ferious
CHRISTIANS,
And more particularly to the
Right Honourable and truly Noble Lord,
WILLIAM, Earl of CRAWFORD.
IT is one of the greatefl practical debates and con-
tefls betwixt God and his own people, who are
privileged with a fpecial intereft in him, and which
they are naturally inclined longed to keep up, and
are mod unwilling to let fall, in-z. Whether he guide
and govern them, and mark out their lot to them,
while they fojourn here in the world, as he in his own
wifdom fliall think fit ; having (as it were) a blank
fubmiffion put by them into his hand, to be filled up
with what kind and quality, with what meafure and
quantity, and with what continuance and duration of
troubles, trials, and affliftions, himfelf pleafeth ? Or,
whether he fliould, as to fome things at lead, confult
their will and plcafure, and as it were take their ad-
vice, and allow them a liberty to prefcribe to him,
how he fiiould guide and difpofe of them ? And in-
deed to be here denied to their own will, and abfo-
lutely fubrlilt to the will of God, is one of the highed
and mod difhcult practicable points of felf-denial.
(To which notwithdanding all the difciples and fol-
lowers of Chrid are exprefly called j and wherein he
. . hath
VI The Epistle Dedicatory.
hath great delight and complacency, as favouring
ftrong of intire truft and confidence in him.) Yet if
we confider thefe few things, it will be found, that
there is all the reafon in the world, why they fhould
come, and fweetly fubmit themfelves to his will in all
things, how crofs foever to their own inclination,
without any the lead fmful reluftancy, or contradic-
tion : which is our privilege, and the reftoration of
our degenerated nature, to its divine and primitive
integrity.
Firji, If it be confidered, That he hath a mod fo-
vereign, abfolute, and uncontrollable dominion over
you, as the potter hath over the clay, for ye are the
clay, and he is the potter : Nay, he hath more abfolute
dominion over you, than the potter hath over his
clay J for the potter maketh not the clay, both the
clay and the potter being made by him. But he hath
made you, and not you yourf elves. Ve are all the ivork
of his hands, Pfal. c. 3. Ifa. Ixiv. 8. He hath made
you living creatures, rational creatures, and new
creatures ; If any man he in Chrifi he is a new creature,
2 Cor. V. 17, which is "the very flower of the crea-
tion : And, ye are his ivorkmanjhip, created in Chrijl
fefus unto good works, Eph. ii. 10. If therefore it be
tinfuitable, and incongruous, for the clay to fay, to
him that fajhioned it. What makeft thou ? Or, for a
man's work to fay to him, that he hath no hands, Ifa.
xlv. 9. Its fure much more for you to fay, to your
great potter and fafhioner. What makeft thou of us ?
Why dealeft thou fo and fo with us ? Woe to him that
/Iriveth with his Maker ; let the potjl^erds flrive with
the pofjherds of the earth. Hath not the potter power
over the clay ? And are you 7iot in the hand of the Lordj
as the clay is in the hand of the potter? Rom. ix. 21.
Jer. xviii. 6. He might have made you veffcls to dif-
honour, veffels of wrath, fitted for deftruElion ; without
being jullly chargeable with any injury done to you.
And when he hath in the fovereignty of his moft won-
derful
The Epistle Dedicatory. vii
derful free grace, made you vejfels to honour^ and vef-
fels of mercy ^ -which he hath afore prepared unto glory.
Will ye dare to quarrel with him, for his difpofing,
in his own way, of your external condition in this
world, and of thofe moveables, and acceflbries, that
are wholly extrinfic, and not at all effential to your
falvation, and true happinefs? (For, let all the plea-
fures, riches, and honours of the world, even all the
delights of the Tons of men in their very extraftj fpi-
rits, and quinteffence, be as it were diftilled in a lem-
bic, till they be made to evaporate the pureft per-
fumes of their utmoft perfections, and heaped on the
Chriftian ; as they make him no better Chriflian, nor
make any addition at all to his true happinefs : So
when he is deplumed and flripped naked of them all ;
every bird as it were of thefe earthly comforts taking
back again from him its own feather ; he is made ne-
ver a whit the worfe Chriflian, nor his happinefs in
the leaft impared.) It were certainly much more be-
coming you to fay. It is the Lord, wh6 can do us np
wrong, and who hath, undefervedly, done us much
good ; let him do to us what feemeth good in his
fight.
Secondly, If it be confidered. That he is of infmlte
wifdom, and knows much better what is good for
you, than you do for yourfelves, who often miftake
what is good for you, through your corruption, ig*
norance, partiality, or prejudice ; but he, by the molt
abfolute perfeClion of his bleffed nature, is infinitely
removed from all pollibility of miflaken what is good
in itfeif, or good for you ; and if you will adventure
your eftate and livelihood in the world, on able and
faithful lawyers, when ye yourfelves are much unac-
quainted with, and ignorant of law, and are difpofed
to think, that the fuit that is commenced againll you
will ruin you, while they think otherwife. And if
you will commit your health and life, to fkilful phy-
licians or furgeons, and receive from the one ma-
ny
viii The Epistle Dedicatorv.
ny unpleafant and loathfome potions, and pills, and
fufFer from the other fuch painful incifions and injec-
tions ; fuch fearchings, lancings, and pancings ; fuch
fcarifications, cauterizings, and amputations : From
all which ye have fo great an averfation, if not abhor-
rency. Will ye not much rather and much more con-
fidently commit the conduft and care of yourfelves,
and of all that concerns you, to him of ivhofe under-
Jtanding there is no fearcb, as to what is good for his
own people, and whofe faithfulnefs in his dealing with
them, reacbeth to the very clouds^ and mver faileth ?
Pfal. xxxvi. 5. Pfal. Ixxxix. 33. The fkilfulleft of
thefe may millake, none of them being infallible, and
the mofl: faithful of them may poffibly at fometimes,
and in fome things, be found unfaithfully negleftive,
none of them being perfe(fl: : But it is fimply impofli-
ble for him, either to miftake, or to be unfaithful ;
for other wife he fhould deny himfelf, and fo ceaf© tt>
be God, whereof once to admit the thought, is the
highefl blafphemy. Let therefore your confident
trufting of men, in their refpeclive profeilions and cal-
lings, make you blufli at, and be afhamed of your
diltrufting of God, and of your quarrellings with him,
even when ye know not, for the time, what he is do-
ing with you, and when what is done would have
been none of your own choice, but doth very much
thwart and crofs your natural inclinations. Is it not
enough that he is infinitely wife in himfelf, and for
you ? may you not therefore fafely trufl: in him, and
with unfollicitous confidence, commit the condud of
yourfelves, and all your concerns to him? As know-
ing that he cannot himfelf be mifled, nor mifgovern.
you : May you not in faith without diftruftful and per-
plexing fear follow him ? As faithful Abraham folloiV'
edhim.y 7iot^knowing whither heivent, Heb. xi. 18. And
cafl: all your care on him, voho carethfor you,- i Pet.
V. 7. and hath made it yonr great care, to be careful for
nothings Phil. iv. 6. and thus even fing care away.
Thirdly,
The Epistle Dedicatory, ijc
Thirdly, If it be confidered, That ye have in your
dwn. experience (as the reft of the people of God have
in theirs) found, that in all paft dealings with you,
even thofe that for the time, were moft affli£ling ; his
will and your true welfare, have been unfeparably
joined together, and that but very feldoni and rarelv,
your own will and welfare have met together. So
that ye have been conftrained, upon calm refleftion,
to blefs him that you had not your will in fuch and fuch
things J however, for the time ye were difpleafed with
the want of it, and have been made to think, that if*
ever ye had any good days, or hours, along your pil-
grimage, your crofs and afflicted ones, wherein God
took moft of his will, and gave you leaft of yoiir own,
have been your beft days and hours. Dare you fay,
lipon fetious and juft reflexions, that it hath been
otherways? Or that ye have not reafon, as to all pad
crofs-providences, even the moft apparently crufhing
of them, fmce the day that^ye were firft brought un-
der the bond of his covenant to this day, to fet up, as
it were, your ftone, and to call it Ebe7iezer the Jione
of help, faying. Hitherto the Lord hath helped us ?
I Sam. vii. li. M^y you not, and fliould you not,
then humbly and confidently truft him, that ye (hall,
through grace, have reafon as to prefent and future
ones, how fad and furprizing foever they are, or may
be circumftantiated, to fay, Jehovah-jireh, The Lord
will fee, or provide. Gen. xxii. 14. O! but it will
be a fweet, pleafant, fpiritual, wholfome, and refrefti-
f'll air, that breathes in that walk, betwixt Ebenezer,
and Jehovah-jireh ; wherein a few turns taken, by the
moft aiilicled Chriftians, in their ferious, compofed,
fpiritual, and lively contemplation, would, through
God's bieffing very much contribute quickly to recon-
cile them to all their refpeftive croffes, how crofs fo-
ever, and to the keeping them in better, and more
conftant fpiritual health.
Fourthly, If it be confidered, That by your pettifh,
B fretftil,
X The Ilpistle Dedicatory.
fretful, male-contented and unfubmiflive contending*,
ftrivings and llrugglings with him, ye will not help
yourfelvcs, ye may well make your own burden the
more Oneafy, and your chain the heavier ; Should it
be according to your mind? Job xxxiv. 33. Jhall the
earth be forjaken for you ? or JJnill the rock be removed
out of his place? Job xviii. 4. luill ye difannid his judg-
jiient ? will ye condemn bi?n^ that ye may be righteous j
Job xl. 8. will ye firive againji him, who giveth not ac-
count of any of his matters? Job xxxiii. 13. Will ye
tax his wifdom, as if he did not underfhand what is
convenient for you ? will ye teach God knowledge ?
Job xxi. 22. Is it fit that he (hould come down to
your will, rather than you fhould come up to his ?
Shall God change and break all his wifely laid mea-
fures and methods of governing his people, and take
new ones to gratify your peevifti humours ? He will
not be diverted from his purpofe, when he is in one
way^ who can turn him ? what bis foul defireth that he
doth^ for he performeth the thing that is appointed for
you. Job xxiii. 13, 14. He is more jufl to himfelf,
(to fpeak fo) and more merciful to you, than to de-
grade as it were his infinite wifdom fo far as to fuffer
himfelf to be fwayed againfl the dictates of it, by fuch
fhort-fighted and forward tutors as you ; the great
phyfician of fouls is more compalTionate and wife than
to permit his diftempered, and fometimes even in a
manner diftraded patients, to prefcribe their own
courfe of phyfick ; but he will needs do, what he
thought fit and refolved to do, whether ye choofc, or
whether ye refufe. Job xxxiv. ^^■^. only he would (to
fay fo) have your confent unto, and your approbation
of what he doth for the greater peace and tranquility
of your own minds ; Surely therefore it is meet, meek-
ly and fubmiflively to be faid to God, whenever and
however he chaftifeth, I have born chaflifemetit, I will
not offend any more, that which I know not, teach thou
me, if I have dofie iniquity, I will do fo no more. Job
xxxiv.
The Epistle Dedicatory. xi
xxxiv. 31, 32. It is the furefl and fliortefl: way to
have our will formed fo as may be for our welfare, to
allow him to take his own will and way with us : For
he hath a fpecial complacency in this, and therein
wonderfully difcovers the bowels of his tender com-
paffion toward his chaflifed and humbly fubmilTive
children: Surely ffaith he) I have heard Ephraim he^
moaning himfclf thus^ thou hqft chajiifed mc^ and I was
chajiifed, as a bullock tmaccu/iofued to the yoke ; turn thou
me and I/hall be turned, for thou art the Lord 7ny God :
furely after that 1 was turned., I repented, and after that
I was injlru6led, 1 fnote upon my thigh, I was ajhatnc^,
yea even confounded, becaufe 1 did bear the reproach of
my youth : Is Ephraim my dear fon, is he a pleafant
child, for fince Ifpake againjl him, I do earneftly remem-
ber himfiill, therefore my bowels are troubled for him,
I will furely have mercy on him faith the Lord, Jer.
xxxi. 18, 19, 20. Thus when ye come fubmiffively
to his hand, he comes as it were fweetly to yours, and
as ye gain nothing by your ftriving with him, fo ye
lofe nothing, but gain much by your willingly (loop-
ing and filently fubmitting to him : If ye humble your^
felves in the fight of the Lord, he jhall lift you up. Jam.
iv. ID. Humble yourf elves therefore under the mighty
hand of God, that he may exalt you in due time, i Pet.
V. 6.
Eifthly, If it be confidered. That ye ftand in need
of all the troubles and aflliftions that ye meet with ;
whenever ye are in hcavincfs through one or more, or
maynf old temptations, it is always, and only, if need be,
I Pet. i. 6. And if ye be well acquainted with the
Itate and poflure of your foul affairs, what graces of
the fpirit are to be quickened jmd drawn forth into
more lively and vigorous exefcife, what of thofe pre-
cious fpices in your gardens are to be blown upon,
not only by the more gentle and foft fouth-winds of
confolations, but alfo by the more Iharp and nipping
north-winds of a lH id ions, and to be beaten as 1: were
B 3 in
Kii The Epistle Dedicatory.
in the mortar thereof, that they may fend forth their
pleafant and fragrant fmell ; what religious duties are
either much negleded, or but very lifelefly, coldly,
iformally, lazily, fuperficially and heartlefly perform-
ed, and to what a higher pitch of fpirituality in the
manner of performing them, they are to be wrought
up unto ; what lufts and corruptions are to be further
mortified and fubdued ; how little your hypocrify,
your felf-love and felf-feeking, your pride, paffion,
impatiency, unpliablenefs and unfubmittednefs to the
will of God, your carnalnefs, earthly-mindednefs,
your immoderate and inordinate love to the things of
the world, your murmuring, and fretting at, your
difatisfaclion and difcontent with your prefent lot j
how little thefe, and many other corruptions are cru-
cified and brought under ; if, I fay, you are well
verfed in the knowledge of your fpiritual condition,
ye will upon ferious and thorough refledions find,
that ye ftand in need of every afflidion ye meet with,
as to all the circumflances thereof; or if ye do not, in
fo far ye are unacquainted with, and flrangers to your-
felves, and to the flate and pofture of your fpiritual
affairs ; yet, ye v/ill eafily find, that all, even your
heavielt crofTes and alfliftions, have enough to do tQ
work you up to what you fhould be ; and though fome-
times ye may be difpofed to think, that ye could hard-
ly bear any more, yet ye will upon due fear.ch find
that ye could have wanted nothing of what ye meet
with, without a greater prejudice than the crofs hath
brought along with it : We are naturally froward and
peevifh, bent to fretfulnefs and difcontent, inclining
either to reftlefs endeavouring, to have our lot brought
up to our fpirits, than to be at fuitable pains, to have
our fpirits brought down to our lot, and therefore
have much need to be tamed and calmed by the crofs ;
this rugged and uneafy temper of fpirit, being the
great hinderer, yea, oppofite of that flayed and fweet
Contentment of heart, with, and in every Itate: which
is
The Epistle Dedicatory. xii|
IS the very life of a Chriftian's life confijling fas the
Lord faith) not in the abundance of the things which we
pojfefs, Luke xii. 15. but in our fatisfiednefs with
them, whether abundant or not ; to the attaining un-
to which blelfed temper, the fhorteft and mod compen-
dious way, is in iht Jir/i place to be well-pleafed and
iatisfied with God himfelf, and with a folidly fecured
intereft in him, and to endeavour in the next place,
to be well-pleafmg in his fight, to be gracious in his
eyes, to fland well in his thoughts, even to do always
ihofe things that pleafe him; John viii. 29. to which
defirable frame of foul, if we were once through grace
brought (whereto our bearing of. the yoke, and put-
ting our flioulders under the crofs is not a little thro'
God's bleffing contributive;) O! how good natured
then, and eafy to pleafe would we be found to be,
and how ready to conftrue well all he doth to us ? fel-
dom out of humour (to fpeak fo.) Now if we fland
in need of all the afilidlions we meet with, in all their
moft fad and forrowful circumftances (as certainly we
do, becaufe God, who cannot lie, or miftake, hath
faid it,) why fhould we not fubmit ourfelves to his
will, in meafuring them out to us ? Or what jufl rea-
fon can there be, to be disfatisfied with, or to com-
plain of God's giving to, and ordering that for us,
whereof we fland in need, which we cannot want,
unlefs being confiderably prejudiced and worlled by
the want ?
Sixthly, If it be confidered. That in all your chaf-
tifements and affli(5lions, God is gracioufly carrying
on the bleffed defign of your fpiritual good and profit^
making theni all to work together for that defirable end,
caufing them turn to your falvaiion, through the help
of the prayers of others of his people, and the fuppl^
of the fpirit of Jefus Chrifi, Rom. viii. 28. Phil. ii.
ig. Giving you alfurance by his faithful word of
promife, that ihtroby your iniqidty Jhall be purged, and
that this fjaltbe all the fruit (O ! firange and admira-
ble
xlv The Epistle Dedicatory.
ble condefcenfion of grace, all the fruit) to take away
Jin ; Ha. xxvii. 9. and that he will not chaftife you as
parents accord'mg to the fiejh do their children^ to wit,
for their oivn pleafure ; who, however they may have
a general delign of good to their children in their
chaftifing of them, yet through a remainder of cor-
ruption in the bed of them, they are often fubjecled
to fuch hurries and tranfports of paflion, when it
comes to the ad of chaftifement, that they much for-
get \o confult the good and advantage of the challifed
child, and too much gratify their own pleafure and
humour ; but that he will chaflife y^/r your profit^ that
yc may be made partakers of his holincfs, Heb. xii. 10.
Now, if this be his defign in chaflifnig, and if this
be the promlfed fruit of your chafUfements and afflic-
tions, why fliould ye not therein fubmit to his pleafure,
which hath your own profit infeparably joined with it ?
If ye yourfelves do not finfully lay obdrudions in the
"way thereof, as otherwife, fo particularly by your be-
ing difpleafed with this his pleafure, which yet his
grace in his own people, fufFers not to be invincible
nor final. I do not fay, that our chaflifements and
afilidions do of themfelves produce this profit, and
bring forth this fruit; for alas! We may from dole-
ful experience have ever now arrived at a fad perfua-
fion, that we are proof againft all applications, ex-
cepting that of fovereign, efficacious and all-difficulty
conquering free grace, and that nothing will prevail
fave that alone : whatever means be made ufe of, this
only mufl: be the efficient producer of our profit : It
is a piece of God's royal and incommunicable prero-
gative, which he hath not given out of his own hand
to any difpenfation, whether of ordinances, never fo
lively and powerful in themfelves, or of providences
never fo crofs, loudly alarming and clearly fpeaking,
abftraQly from his own bleffing, effiedlually to teach to
pro/it^ Ifa. xlviii. 17. and therefore he doth (as well
he may) claim it to himfelf alone, as his peculiar pri-
vilege.
The Epistle Dedicatory. xv
vllege, while he faith, I a?n the Lo?'d thy God that teach-
€th thee to profit. Since then this is his defign in aU
the chafliifements inflifted on his own people, and
fince he only by his grace can make it infruflrably take
effect, let him have our hearty allowance and appro-
bation, to carry it on vigouroufly and fucceisfully,
and let us pray more frequently and fervently, that
by his effectual teaching, our profiting may be made
more and more to appear under our chaflifements ;
and withal in thd multitxide of ou?- fad thoughts about
them, let his comforts delight our fouls ^ and this comfort
in particular, that in them- all he gracioufly defigns
and projefts our profit, even the making of us more
and more to partake of his holincfs.
Seventhly, If it be confidered, That all our trials
and troubles, are but of time-continuance, and will
period with it ; they are but for a feafon, i Pet. i. 6.
yea, but for a tncmcnt, 2 Cor. iv. 17. He will not-
contend for ever, knowing well, if he fliould do fo,
the fpirits woidd fail before him, and the fouls luhich he
hath made, Ifa. Ivii. 16. though they fhould follow
clofe on you, and accompany you to your very dying
day, yet then they will leave you, and take their laft
good night and everlafting farewell of you ; forroiv
and fighing will then for ever fly away, and all tears
on vvhatfoever account, fhall then be wiped fro?n your
eyes. Rev. vii. 17. and xxi. 4. It is a great allevia-
tion and mitigation of the mofl grievous alHidion,
and of the bittereft and mofl extreme forrow, to think,
that not only it will have a term, day and date of ex-
piration ; but it will quickly in a very fhort time, even
in a moment be over and at an end ; (as a holy mar-
tyr faid to his fellow-fufferer in the fire with him, //
is but ivinking, and our pain and forrow is all over) and
that there fliall be an eternal leafe of freedom from it,
and that everlafting folace, fatisfa6tion and joy with-
out any the leaft mixture of forrow and fadnefs, (liali
fucceed to it, aijd come in the room thereof: It Is
but
XVI The Epistle Dedicatory.
but for the little fpace of thrcefcore years and ten, or
fourfcorc (Pfal. xc. lo.) which length moft men never
come, that his people are fubje£led to trouble, anil
V/hat is that very fhort moment and little point of time,
being compared with va(t and incomprehenfibly long
eternity ? In refped of which * a thoufand years are
but as one day, or as a watch in the night, when it
is pafl*, Pfal. xc. 4. And no doubt the little whiles,
trouble, fadnefs and forrow of fojourning arid militant
faints, is in the depth of divine wifdom, ordered fo,
that it may the more commend and endear that bleifed
calm and tranquility, that fulnefs of purefl joys, and
thofe mod perfed pleafures at his right hand, that
triumphant faints Ihall for evermore enjoy.
Eigbtly, If it be confidered, That all along the lit-
tle moment that your trials and afHiftions abide with
you, they are, even the faddeft and mod fevere of
them, moderate, and through his grace portable and
light ; ' In meafure he debateth with you, and flays
his rough wind in the day of his eafl wind', Ifa. xxvii.
8. And whatever difficulty ye fometimes find under
fore prelfures, to get it folidly and practically believ-
ed, yet ' God is faithful, who hath promifed, and
will not fuffer you to be tempted above that which ye
are able, but will with the temptation make a way to
efcape, that ye may be able to bear it', i Cor. x. 13.
Me is a God of judgment (Ifa. xxx. 18.) and difcretion,
that fuits his people's burthens to their backs, and
wifely proportions their flraits to their ftrength : He
puts 7iot neivwine into old bottles, Matth. ix. 17. Nei-
ther doth he break the bruifed reed, Ifa. xlii. 3. And
even ' when he hides his face, and is wroth with his
children, and fmites them for their iniquity, Ifa. xlii.
17, 18. It is only fatherly wrath; and however
dreadful it may be, and difficult to be born, yet there
is nothing vindictive in it; it is a father's anger, but
contempered with a father's love, where alfo love pre-
dominates in the conteinperature. And indeed the
mofl
The Epistle Dedicatory, xvH
mofl extreme, and the very heaviefl of all our afflic-
tions are moderated, and even light compared, Jirji,
With what your fms deferve, exceedingly far beneath
the defert whereof ye are punijhed, Ezra ix. 23. Even
fo far, that ye may without all compliment, moft tru-
ly fay, ' That it is becaufe his compaffions fail not,
that ye are not confumed,* Lam. iii. 22. that ye are
kept out of hell, and free from everlafting burnings,
to which your many, various and grievoufly aggra-
vated provocations, have made you moll: juflly liable *.
So that ye have reafon to think any affliftion fhort of
everlafting deftruftion from the prefence of God, to
be a highly valuable piece of moderation, and to fay,
' Wherefore doth a living man complain, a man for
the punifhment of his fm ?' Lam. iii. 39. ' We will
bear the indignation of the Lord, becaufe we have fm-
ned againfl him,* Mic. vil. 9. 2^/}', With what
others of the people of God have readily met with^
for ' ye have not refifted unto blood ftriving againft
fm,* Heb. xii. 4. We have it may be all this while
been but running ivith the footmen, when they have
been put to contend with horfes, Jer. xii. 5. 3^/7,
With what ourfelves have fometimes dreaded and
been put to deprecate, when horrid guilt hath ftared
us in the face, and when we apprehended God to be
vefy angry, even threatning, ' to fmite us with the
wound of an enemy, and with the chaftifement of a
cruel one, to run upon us as a giant, to break all our
bones : And again to lliew himfelf marvellous upon
us, by taking us by the neck and fhaking us in pieces,'
Jer. XXX. 14. Job xvi. 14. and 12. Job x. 16. ^thly.
With what our blelfed Lord Jefus fuffered for his
people, who all the while he fojourned here on earth,
was a man of for rows and acquainted with grief, If.u
liii. 4. and might moft juftly have faid beyond all
men, ' I am the man that hath feen allliclion by the
rod of his wrath : Is there any forrow like unto minffj
in the day when the Lord hath afiii^ted mer* And,
C 5%>
Jivlii The Epistle Dedicatory.
Sthly, Being compared with that * far more exceed-
ing and eternal weight of glory, which they work for
you/ 2 Cor. iv. 14. Seeing then that the (harpeft
and foreft of your aillidions are in rhefe, and many
other refpecls very moderate, gentle, eafy, and light ;
Is there not reafon why ye Ihould in them, without
grudging, fweetly fubmit yourfelves to his will ?
Chearfully faying, it might have been much worfe,
this falls infinitely fliort of what we have deferved,
bleffed be God that it is only thus, and no worfe.
Ninthly, If it be confidered. That often when in
any more than ordinary fpiritual and lively frame of
foul, ye have in prayer defired the Lord, that he
would take any way, and make ufe of any means he
pleafed (wherein your fin might not be) to make you
more ferious in the exercife of godlinefs, more effec-
tually to mortify your corruptions, and to further
your conformity to his image in holinefs : And that
ye fliould, through his grace, be content, putting,
as it were, a blank in his hand, to be filled up as
himfelf in his own infinite wifdom flioukl think fit^
declaring, that ye were fatisfied on the terms propofed
by Jefus Chrift, to be his difclples, and to take up
not only a crofs,- or the crofs in general, but, Matth.
xvi. 24. your crofs in particular, the crofs that fhould
be fliaped out for you, however circumftantiatfed :
And when under fome very fad alHiclion he on the
matter befpeaks thus, I am now about to grant you
your own defire, though it may be in fuch a way,
and by fuch a mean as either would have been none
of your own choofing, had it been left to your choice,
or pofTibly fuch as ye did not think of: Will ye be
difpleafed with me, or miftake my hearing of your
prayers, fulfilling of your petitions, and granting
you according to your own heart's defire, becaufe I
do it in my own way, and bv means of your own
choofing, wherein ye left and allowed to me a latitude,
and not in your w^ay and by your means, which ye
then
The Epistle Dedicatorv. xIx
then renounced, as not thinking yourfelves compe-
tent judges thereof? Alas! here we are often found
at beit to border upon a practical rewing, retracting,
and lifting up again of the blank-fubmiltion which we
profefled to lay down before him ; and to fay by our
fretting, repining, difllitisfadion, immoderate heavi-
nefs, and defpondency of fpirit, that we were fome-
what rafli, and not fo well advifed when we fubfcrib-
ed, and gave in fuch a fubmiflion and furrender of
ourfelves to him : That we did not think he would
have taken fuch advantage of us, or would have put
us fo fore to it; and, that if we had thought he
would have done fo, we would have been better ad-
vifed, before we had thus fubmitted to him, and with
our confent put ourfelves in his reverence ; and that
if it had been any thing but this we could have borne
it (whereas he faith, nothing but this ; ) whereby we
do not only refle*^ not a little upon him, as dealing-
unkindly, and doing what we would not have expetl-
ed at his hand ; but alfo make a fad and humbling
difcovery of much unfoundnefs in ourfelves, as to our
offering up of fuch general defires, and as to our
making of fuch abfolute fubmiffions to him. Let us
therefore, in order to the jullifying of him as both
righteous and kind, and to the vindicating of our-
felves, at lead from allowing of any unfoundnefs,
difiimulation, or unfair, and meBely complimental-
dealimi with God, in our fubmitting: ourfelves to him
in the general, without any but'?, or //"'s, any re/iric-
t'lons or exceptions, hold to the fubmiflion given ;■
fharply expoltulating M'ith, and feverely chiding our-
felves for this difcovered pra<5tical contradiftion ^nd
contravention, and we ihall find that he hath done
nothing unworthv of himfelf, nor in the leaft prejudi-
cial to us, but what is according to our own moil de-
liberate defires, and greatly to our advantage.
It were a very great miihike, from what is difcourf-
cd in this confidcraliQn if any fliould conclude, that
C 2 wc
xjc The Epistle Dedicatory,
we intend either to commend or allow Chriflians,
praying directly and exprelly for crofles and afflictions,
or for fuch and fuch afflidions in particular : For,
befide that we neither find it commanded in the fcrip-
tures, nor allowedly (if at all) prefidented or praclif-
ed by the faints recorded there ; and that it feems to
be a fmful limiting of the fovereign God to a parti-
cular mean ; we may eafdy know from fad experience,
•with what difficulty, repining, and fainting we often
*bear thofe crolTes and afflidions that we are mofl: clear-
ly called to take on, and that are unavoidably laid
upon us ; and how lamentably little for the molt part
we profit by them. What hope or affurancc could
we then have that we fliould either carry Chriflianly
under, or make fuitabl,e improvement of fuch croifes
as we fliould unwarrantably feek, and pray for to our-
felves ? It is true, we find fome of the faints, and
thofe, ftars of the firft magnitude, as Mofes, Job,
Elias, David, and Jonas, in their diftempered mal-
content or fainting fits, paffionately, prepofteroufly,
and precipitantly praying, or rather wifhing for death
(for which they were not for the time in fo good cafe)
but that was not for death under the notion of afflic-
tion, but rather to prevent future and further afflic-
tions, or to have a period put to prefently incumbent
ones. If it fhould here be faid, why may not faintS;
pray for afflidions fmce they feem to be promifed in
the covenant of grace, as Pfal. Ixxxix. 30, 31, 32.
Hof. ii. 6, 7. and ver. 14. And fmce God hath gra-
cioufly promifed to blefs all the afflictions of his peo-
ple, and to make them turn 10 their fpiritual good,
profit, and advantage, as Rom. viii. 28. and Heb.
:xii. 10. and elfewhere ? To the^/y2 part of the objec-
tion, it may be briefly anfii'ered, that thefe and other
fuel; are not properly and formally promifes of the
covenant of grace, but rather covenant-threatnings
(for the covenant of grace hath its own threatnings
{uited to the nature thereof, as well as the covenant
of
The Epistle Dedicatory, xxI
of works hath its) though dipped (fo to fay) in cove-
nant-grace and mercy. And to the other part of it
as briefly, that God hath promifed to blefs and tQ
caufe to profit by fuch aiHidions and chaftifements as
himfelf thinks fit to inflict and lay on ; bqt not thofe
which we feek and pray for to ourfelves. Neither
doth that fcripture, Plal. cxix. j ^. I know— that in^
faithfulnefs thou haft afflided me, fay any thing, towards
ftrengthning the objection, or invalidating the anfwers
given to it : For the Pfalmifl only there humbly and
thankfully acknowledgeth God's faithfulnefs in fulfil-
ling his threatning, in afilicling him when he went
aftray, and in performing his promife in blefiing his
affliction to him, for preventing his after-ftraying,
and making him learn better to keep his command-
ments ; in both which he is faithful. All that is ei-
ther expreft or meant in this confideration, is. That
the faints often pray God, that he would take his own
way, and ufe his own means to bring about thefe
great ends mentioned j wherein there is indeed at lead
a tacit infinuation, that if he in his wifdom fee it meet
to make ufe of the rod and affliction in order thereto,
that they will not allow themfelves to decline the fame,
nor to miftake him in it; but that rather they fliall
through grace be fatisfied with, and blefs him for ful-
filling their petitions, and granting them according
to their own hearts defires, though it be by fuch
means : which is not praying for affliction, but a re-
folved and declared fubmillion to infinite wifdom's
love-choice of his ovvn means, to effectuate and bring
to pafs the prayed for ends.
Tenthly, If it be confidered. That it now neither
grievelh nor troubleth any of all the glorified, tri-
umphing company, who have palms in their hands,
and are now before the throne of God, and of the
^-.amb, that they v/ere exercifed with fo many, and fo
great trials and tribulations, while they we^e here be-
jow. It troubles not John the Baptift that he was
imprifoned,
xxii The Epistle Dedicatory.
imprlfoned, bafely miirthered and beheaded there hi
a hole, without having any accefs to give any public
tcftimony before his death ; and at the defire of a
wanton dancing damfel, through the inftigation of
her adulterous and incefluous mother: Nor Stephen
(commonly called the proto-martyr) that he was Hon-
ed to death as a blafphemer, for giving teftimony to
the moll precious and comfortable truth of Chrift's
being the Melliah : Nor Paul that he was thrice beaten
with rods, and received live times forty (Iripes fave
one, that he was in fo many perils by fea and land,
in the city, in the country, and in the wildernefs, by
the Heathen, by his own country- men, and by falfe
brethren ; that he was floned, and fuffered ail thofe
other things, whereof he gives an hiflorical abridge-
ment in his fecond Epiflle to the Corinthians, ch. xi.
Nor doth it trouble any of all thofe worthies, ofivhom
the world was net tvorthy, that they were cruelly moc-
ked, imprifoned, fcourged, tortured, or tympanifed,
and racked, floned, tormented, fawn afunder, killed
with the fword, tempted, driven to dens, and caves
of the earth, and put to wander up and down in
fheep'-lkins, and goat-fkins, whofe martyrology the
apollle briefly compendeth, Heb. xi. Nor doth it
trouble any other of all the martyrs, faints, and fer-
vants of Jefus, who have in the feveral ages of the
church fuffered fo many aqd fo great things while
they were in the world : Nay, all thcfe their fulFer-
ings go to make up a confiderable part of their fong
of praife in heaven : (Where the hiftory of thefe wars
of and for the Lord, will be very pleafant to them to
read, however fore and bloody they were on earth : j
And not only fo, but thofe of them who have fuffered
moil, wonder much that they have fuffered fo little,
and that they are come to fo e\'cellent and glorious a
kingdom, through fo little tribulation in the way to
ir. Iklieve it there will be as much matter of thankf-
giving and praife to God found treafured up under
the
The Epistle Dedicatory. xxiii
the plaits and foldings (to fay fo) of the moft crofs
and allllcling providences, that ever the people of
God met with here in the world, as under thole that
for the time were more fmiling and fatisfying. Let
us then, valuing all things we meet with, according
to the afpecl they have on our fpiritual and eternal
(late, (which is lure the jufteft and fafefl: valuation of
them) heartily allow him, to take his own will and
way in allliding us.
Eleventhly, If it be confidered, That as this fubmif-
fion to the wilt of God, in crofs and aillicling provi-
dences, is chronicled in the facred records to the per-
petual commendation of feveral of the faints ; name-
ly of Aaron, of whom it is faid, when God had ilaia
his two fons in a ftrange and ftupendious manner, e-
ven by fire from heaven, for their prefumptuous of-
fering of ilrange fire before him, that he held his peacCy
Lev. Xi 3. Of old Eli when he received a fad meilage,
concerning himfelf and his houfe by the hand of
young Samuel, who faid. It is the Lord, ktJnm do
what feemeth him good, i Sam. ili. i8. Of Job, after,
by four feveral mefifengers (each of them coming im-
mediately on the back of the other, fo that he fcarcc-
ly got leave to breathe betwixt, to finifh his lamenta-
ble narration) the terrible alarming tidings Were
brought him, the plundering of his oxen and alfes by
the Sabeans, and the killing of the fervants with the
fword ; concerning the confuming of his fheep ?.nd
fervants by the fire of God falling from heaven upon
them ; concerning the carrying away of his camels,
and the killing of his fervants by the Chaldeans ; and
concerning the fmothering to death of all his fons and
daughters, while feafling together, by the faUiiig of
the houfe upon them ; v^-ho laid. The Lord giveth, and
the Lord iaketh azvay, blelfcd be the name of the Lord.
In all this Job is not finning, nor charging God fqoUJhly,
Job i. 21, 22. Of l)avid, who in a croud or croiies,
laith to God, / luas dumb, I opened not my month, bc-
XXIV The Epistle Dedicatory,
caufe thou didji it, Pfal. xxxix. 9. 2 Sam. xv. 25, 26.
and who, when forced to flee from Jerufalem, by his
unnatural and rebellious fon Abfalorii, and fending
back the ark thither, with admirable compofure and
fwcet fubmitting of foul, faid, * If I Ihall hnd favour
in the eyes of the Lord, he will bring me again, and
fhew me both it and his habitation : But if he fay
thus, I have no delight in thee, behold, here am I,
let him do with me as feemeth good to him :* of He-
zekiah, when that heavy meifage was brought to himi
by the prophet Ifaiah concerning the Babylonifh cap-
tivity, wherein his royal pofterity were to have their
deep fhare, who faid, Good is the word of the Lord
which thou haji fpoken, who faid moreover, Is it not
goodf if peace and truth he in my days ? 2 Kings xx.
19. if the threatned doom and fentence (hall be for a
while fufpended, and not prefently executed : And of
thofe Chriftians, who, after they had with much weep-
ing earneftly intfeated the apbftle Paul, defervedly
very dear to them, not to go up to Jerufalem, where
the prophet Agabus had foretold he fiiould be appre-
hended, and put in bonds, and perceived that he was
inflexibly refolved at any rate of hazard to go thither,
ceafed, and fubmiflively faid. The luill of the Lord he
done^ Afts xxi. 14. As, I fay, it is thus chronicled
to their commendation, fo it is a piece of mofl: beau-
tiful and amiable conformity to the praQice of our
blcfled Lord Jefus, of whom we ought to he fc'llourcrs
as dear children, Ephef. v. i. in all thofe things,
wherein he is propofed as a pattern for our imitation,
who in a great and grievous agony of trouble, and
when moft terribly aflaulted by a ftrong combination
of crofs and afiiicling providences, and' after condi-
tionate deprecating of that bittereft cup and blacked
hour, pleafantly, fweetly, and fubmiflively fubjoined,
and faid to his father, Ncverthelefs not my will, hut
thine he done : Not as I will, hut as thou wilt, Luke
xxii. 42. Matt. xxvi. 32.
Twclfthly,
The EpistlI: DEDicAtoRY. xx/
Twelfthly^ and finally, If it be confidered. That
^hen the whole contexture and web of providences^
and more efpecially about the catholic, vifible, mili-
tant church, and every individual member thereof
fhall be wrought out, and in its full length and
breadth (as it were) fpread in the midit of all the re-
deemed, perfected, glorified, and triumphant compa-
ny of faints, (landing round about, and with admira-
tion beholding it ; there will not be found (to fay io)
one mifplaced thread, nor one wrong fet colour in it
all, but every thing vi^ill be found to have fallen in,
in the fitteft: place, and in the mod beautiful feafon
and order thereof. O ! fo rare, fo remarkable, fo
renowned, and fo ravifliing a piece^ as it will by them
all unanimoufly, and with one voice be judged and
declared to be, even worthy of the mod exquifite art
and infinite ildll of the great worker thereof; the fe-
vered critics and mod difficultly fatisfiable of thent
all, while here below, about more public, and more
particular crofs-providences, will therl fully, and to'
the height be fatisfied ; and withal, without any the
lead hefitation or jarring, readily and chearfully bear
him this concordant teftimony, that he hath done all
th'mgs iveli^ Mark vii. 37. every thing in particular^
and all things in general, though when he was doing
of them, they often prefumptuoufly took on them
rafhly to cenfure, and to offer theit" impertinent and
crabbed animadverfions on, and their amendations
and alterations of feveral of them, and will mod cor-
dially blefs him, that he wrotight oil in his own way^
about his church, and each of themfelves, without
confulting them, or following their way, which
■would have quite marred the beauty, and darkned the
ludre and fplendour of that moft clofe and curious
divine contexture.
Every one of thefe confiderations hath much re-Tfon:
in it, to perfuade you to this entire and abfolute fub-
miilion to God's will and pleafure, in what it; cro!;?
D to
xxvt The Epistle Dedicatory.
to you, afliided and forrowful Chriltians ! But O !
how much weight and flrength of found fpiritual rea-
fon is there in them all united together (befides the
many other excellent confiderations, difperfed up and
down thefe choice fermons, filled full with llrong
cordials, fitted both to recover and to preferve you
from fainting, under your many feveral afflidions)
powerfully to perfuade and prevail with you, even
the mod averfe, untoward, and moft flubborn of you
all, without further debate, demur, or delay, in thofe
things that are mofl alHiding to you, and do moft
thwart your inclinations, to come into his will, and
pleafantly, without any the leaft allowed reluctancy,
or gain-faying, to fubmit to him ? How might you
thus poilefs your fouls in patience, and how quiet,
calm, fedate, and compofed might ye be, more efpe-
cially in troublefome times, amidft thofe things where-
with others are kept in a continual hurry, almofl to
the hazard of being diftrafted by them ?
Let them all, my Noble Lord, prevail with your
Lordflilp in particular, reverently to adore, filently
to floop unto, and fweetly to acquiefce in, the Lord's
fovereign, holy, and wife ordering your many and
various complicated trials, and more efpecially his
late removing your excellent Lady, the defire of your
eyes, the Chriftian and comfortable companion of
your youth, by his ftroke. As indeed all the ties of
nearell and deareft relations, betwixt hufbands and
wives, parents and children, brothers and fifters, Is'c.
are capable of dilfolution, and will all ere long by
death be actually difTolved ; there being but one tie
and knot of marriage-union betwixt precious Jefus
Chrift and the believer, that by divine ordination is
eternally incapable of any dilfolution, even by death
itfelf ; which, though it dilfolve the ftrait-union that
is betwixt the foul and body, yet doth not at all loofe
the flraiter bond of union that is betwixt him and
both of them, but it remains ft ill inviolable j and by
virtue
The Epistle Dedicatory, xxvil
virtue thereof the believers vile dead body, fliall be
railed again at the lafl day, conformed to his own
glorious body, and be re-united to the perfected foul,
which two old intimates will then meet in far better
cafe than when they were parted and pulled afunder ;
for he is an hulband that cannot grow old, fick, or
weak, neither can he die : he is a hufband whofe
bride and fpoufe Is never a widow, neither hath he
any reli£ls. The drawing on of which matchlefs
match and marvellous marriage, is one great defign
of thefe fweet fermons, wherein pregnant reafons are
produced by this friend of the bridegroom^ to perfuade
fmners to imbrace the offer thereof made to them in
the gofpel ; and to make them, who, by his own gra-
cious and powerful infmuations on their hearts, have
entertained his propofal, toward making up, and fi-
nal clofmg of the match, to blifs themfelves in their
choice, and to blifs him, that ever he was pleafed to
floop fo very low as to become a fuiter to them, with
a peremptory refolution to admit of no refufal, but
infruflrably to carry their heart's confent to take him
for their Lord, Head, and Hufband, to be to them
a Saviour, a Phyfician, and Treafure, even their all
in all, their all above all, which day of efpoufals, as
it was the dav of the gladnefs of his heart, fo it will ne-
ver be any grief of heart to them. Let all mutinous
thoughts about his dealings with you be filenced with,
// /■/ the Lord ; let not too much dwelling on the
thoughts of your aiHidlion, to the filling of your heart
dill with forrov/, incapacitate you for, nor divert you
from, humbly afking the Lord,' what he aims at by
all thefe difpenfations, what he would have you to
learn out of them, vyhat he reproveth and contends
for, what he would have, you amending your hands
in, and what he would have you more weaned, felf-
denied, and mortified in, and what he would have
you a further length, and a greater proficient in. He
hath told you the truth, that thefe things are expedient
D 2 for
xxviii The Epistle Dedicatory.
for you ; ftudy to find them to be fo in your own ex-
perience. Sure he hath by them, written in great,
legible, and papital characters, yea, even as with a
fun-beam, vanity, empiinefs, uncertainty, mutability,
unratisfa6lorinefs, and difappointnient upon the fore-
head of all creature-comforts, and with a loud voice
called your LordHiip, yet more ferioufly than ever,
to feek after folid foul-fatisfa£lion in his own blefled
and all-fufficient felf, where it is moil: certainly to be
found, without all peradventure or poflibility of mif-
taking. Make hafte, my Lord, yet to come by a
more clpfe confining of all your defires and expecta-
tions of happinefs and fatisfadlion to your foul, to
God only, contradting and gathering them in, from
the vaft and wearifome circumference of earthly com-
forts, and concentering them all in himfelf as their
point ; ftudy through grace in a fweet foliloquy, to
befpeak your foul thus. My foul, wait tbou only upon
God, for my expedation is from him, Pfal. Ixii. 5. O
blefied confinement qf defires and expedlations of hap-
pinefs and fatisfa6lion to the foul ! where it is as im-
poffible to meet with difappointment, as it is impofli-
Lle not to meet with it from every thing here whence
it is looked for. Alas ! it is the fcattering of our ex-
pedations and defires of happinefs among other objefts
befide him, that breeds us all the difquiet, anxiety,
and vexation, whereas if we kept ourfelves through
grace under a more clofe and conftant confinement to
him, when this and that, and the other creature-com-
fort, whether perfon or thing were taken from us,
there would be no deduction made froni, nor any di-
minution made of our true happinefs ; none of thefe,
how dear and defirable foever, being eflentially con-
ititutive of it, nor fo much as bordering thereupon ;
and he in whom only all our happinefs lies, being the
fame ycjlcrday, to-day, and for ever, without any vari-
ablcncfs or fmdow -of turning. There are fome whoni^
he lovcth fo well, that he cannot rto fpeak fo) find in
his
The Epistle Dedicatory. xxijC
bis heart to fee them thus to lay out their affe6lions,
and to dote upon any painted imagery happinefs in
creature- comforLS ; and therefore with defign, he
doth either very much blaft them, as to the expefted
fatisfaclion from them ; or quite remove them, that
by making fuch a vacuity, he may make way for him-
feh"" lo i\\\ it, and happily to neceiTitate the perfon,
humbly, powerfully, and believingly, to put him to
the filling of it ; and it is a great vacuity that he zv/ja
ji,U heaven and earth cannot fill, a little of whofe gra-
cious prefence and manifefled fpecial love, can go ve-
ry far to fill up the room that is made void by the
removal of the choicelt and moft defirable of all
earthly comforts and enjoyments. Happy they, who
when they loofe a near and dear relation, or friend,
or any idol, they are fond of, are helped of God to
make Jefus Chrift, as it were, fucceed to the fame as
its heir, by taking that lofs as a fummons, to transfer
and fettle their whole love on him j the objed: in-
comparably moll worthy of it, as being altogether
lovely^ or all defires. Cant. v. i6. There is no earthly
comfort, perfon, or thing, but hath fomewhat in it
that is not defirable, and that it would be better to
want, but there is nothing in him that is not truly de-
firable, nor any thing out of him that is worthy to be
defired.
I am, my Noble Lord, the more eafily prevailed
with and encouraged, to addrefs the Dedication of
thefe Sermons to your Lordfliip more particularly,
vhen I remember the unfeigned faith that dwelt in your
grand-mother, as another Lois ; and in your mother,
as another Eunice ; and more lately, in your own
choice Lady, who as another beloved Perfis, labour-
cd much in the Lord ; and though fhe had a very fhort
Chrillian race, (in which flie was much encouraged
by coming into your Noble Father's family, and her
beholding, how hard your blefl mother did run and
prcfs towa.rd the markj even \Yhen in the laft flage,
an4
sxx The Epistle Dedicatory.
and turning in a manner the lad ftoop of her chrlfllan
courfe ;) yet it was a very fwift one, wherein {lie did
quite out-run many that were in Chrifl long before
ber ^ ('all three Ladies of honour almoft, if I need fay
almofl) without parallels in their times, in the fcri-
ous and diligent exercife of godlinefs, and patterns
worthy to be imitated by others, and I truft in your
Lordlbip^s felf alfo ; yea, and in feveral others of your
elder and younger noble relations, for grace hath
inch a draught of fouls amongft you, as it ufeth not
eften to have in focieties of fo noble extra<5l (for not
many nobis are called ;) which, as it defervediv draw-
eth refpect to fuch of you, as are thus privileged,
Ironi the obfervers of it, fo it layeth a mighty Itrong
obligation upon you, to be much for God, and in
fervice to your generation according to his will. Fur-
ther, when I obferve your Lordfliip's chriitian and
examplary carriage, under fuch a conjunttlon and
combination of fo very crofs, and almoft crulhing ca-
lamitous providences, choofrng rather contentedly and
latisfiedly to be (if it fo pleafe the Lord, and O ! that
it may not) the laft of that ancient and honourable
family^ than to be found endeavouring to keep it from
linking by any fniful and unwarrantable courfe, _par-
tlcalarly by defrauding juft creditors (though the debt
was not of your Lordfliip's own contracting) under
whatever fpecious pretexts and advantages of law ;
whereof many make no fcruple, who, if they may
keep up their fuperfiuities, care not if they ruin their
friends who are engaged in furetyfhip for their debt,
and to live on the fubllance of others. Moreover,
when with great fatisfadion I take notice how much
your Lordfiiip makes it your bufinefs to follow your
noble anceflors, in fo far as they were followers of
Cbrijl ; which many great men, even in the Chrillian
\vorld, alai: ! do not much mind ; not confidering that
it is true nobility, where God is the chief, and head
of the kindredj and where religion is at the bottom ;
and
The Epistle Dedicatori'. xxjd
and what renowned Tlauleigh faiLh, Mine didiis NohU
Us qiuift pre alih virtute notabiUs : And what anothcfr
faith, J^i ab illujir'mm majorwn fplcndida virtule degc-
nerariint nobiHa portcnta fiint. And finally, when I
confidcr, that in your Lordfliip's retirement and ab-
ftraftion from wonted converfe and dealing in bufmefs,
you will have accefs at leifure to read them, whereby
you may, through God's bleffnig, be fweetly diverted
from penfive, and not fo profitable poring on your
affliction, and be much inftructed, convinced, re-
proved, direded, edified, ftrengthened, and comfort-
ed. Read them then, my Lord, carefully, as I take
it for granted you will, ponder and digeft them well,
and I hope, that they will, through grace, prove con-
tributlve to the bringing you to a confiderable growth
in holinefs, and to the making oi your ways and doings
more than ever fuch, that others of his people obferv-
ing the fame, JJjall be comforted, and made to think,
and fay, njcrily God bath not done in vain all that he
hath done to this noble-man.
That thefe fubftantial gofpel-fermons may come to
you all, nay, to all the readers of them, and to your
Lordfhip more particularly, with fhowers of gofpel-
bleffings, is the earneft defire of.
Dearly beloved, afflicted Chrijiians,
and my very noble Lord in particular,
your companion in tribulation,
dejirous alfo to he in the kingdom
and patience of Jefus Chrifi,
and your fervant, in the gofpel, for his fake,
Novcmher
iSth. x68?.
• J. c.
UNTO THE
READERS,
And more particularly unto the
INHABITANTS OF THE CITY OF
GLASGOW, OF ALL RANKS.
THOUGH tlie whole field of the facred and infal-
libly infpired fcriptures, be very pleafant and
beautifid ("a fpiritual, cool, and cleanfing, a fruflify-
ing, frefh, refrelhful, and wholefome air, breathing
continually there) yet if we may compare fome parts
thereof with others, thofe wherein the tfeafure, pre-
cious Jefus Chrifl, lieth moft obvious and open, are
certainly moft pleafant and beautiful. And amongfl
thefe, fuch as hold forth his fufferings, and himfelf as
crucified, mod evidently before men's eyes, have a
particular aind furpafling pleafantnefs and beauty in
them. If fo, then fure this fifty third chapter of the
prophecy of Ifaiah cannot but be looked on, as a
tranfcendently pleafant, beautiful, fweet-fmelling, and
Iragrant piece of divine fcripture-field, wherein the
evangelic prophet difcourfeth of the fufferings of'
Chrift, as particularly and fully, as plainly and pa-
thetically, even to the very life, as if he hirnfelf had
been a fpeftator and eye-witnefs of them. However,
this delightful chapter from beginning to end, as alfo
the three laft; verfes of the foregoing, are, by the very
learned Grotius, moft miferably perverted, while he
Induftrioufly diverts it from the Mcfiiah, and by
ftretching
To the Reader, ^3
ftretching and curtailing thereof at his pleafure (as
the cruel tyrant Mazentius did the men he laid on his
bed, to make then! of equal length with it,) and
wholly applies it to the prophet Jeremiah only, in the
firft place not denying that it hath accommodation to
Chrift, of whom he takes but little or no notice in all
his annotations thereon* The impertinencies and
wreflings of which application, are convincingly held
forth by famous Dr. Ov/eri, that ftrenuous oppoffer of
Socinians (in his Vindicias Evangelicae again.ft Biddlcj
and the Racovian catechifm) who looks on this por-
tion of fcripture as the film of what, i^ fpoken in the
Old Teftament, concerning the fatisfaflory death of
Jefus Chrift. He was a burning and (hining light iri
the reformed churches, though, now alas ! to their
great lofs, lately extinguiflied. And indeed the deal-
ing of the very learned Grotius, profeffing himfelf to
be a Chriftian, with this moft clear, and to all true
Chriftians, moft comfortable fcripture, is the more
ftrange, and even ftupendious, confidering, i. That
feveral paflages in it, are in the New Teftament ex-
prefly applied to Chrift, Matt. viii. 17. Markxv. 2S.
Luke xxii. 27. Afts viii. ^8, 'zsfc. i Pet. ii. 22. and
24. but not one fo much as alluded to, in reference to
Jeremiah. 2. That the ancient Jewifii dodors, and
the Chaldee Paraphraft, (as Dr. Owen, in the afore-
faid learned and favoury book, gives an account) do
apply it to him. 3. That a late doctor, of great note
and honour among the Jews, Abrabinel affirmeth. That
in truth he fees not how one verfe of the whole (feve-
ral of which he toucheth on) can be expounded of
Jeremiah ; and wonders greatly, that any wife man
can be fo foolifti as to commend, much more be the
author of fuch an expofitlon, (as one Rabbi Gaon
had beenj which is, faith he, fo utterly alien, and
not in the leaft drawn from the fcrlptures. 4. That
feveral Jews do profefs, that their Rabbins could eafily
have extricated themfelves from ail other places- of
Jb: the
34 ^0 the Reader.
the prophets, fa vain and groundlers boaft) If Ifaiah
in this place had but held his peace, as Hulfiirs, very
lately, if not prefent, Hebrew profefTor at Breda, de-
clares, fome of them did to himfelf. 5. That a Rab-
bi, by his own confeffion, was converted from a Jew
to a Chriftian, by the reading of the fifty third of
Ifaiah, as the excellent Mr. Boyl, in his delicate dif-
courfes on the ftile of the Holy Scriptures, informs
us ; yea, that divers Jews have been convinced and
converted to the Chriftian faith, by the evidence of
this prophecy, as learned and laborious Mr. Pool af-
firms, in his lately publiflied Englijh Annotations oil
this fcrlpture. 6. That the Socinians themfelves have
not dared to attempt the accommodation of the things
here fpoken of, to any other certain and particular
perfon than the Melliah, though being fo much tor-
tured thereby, they iliewed good will enough to it.
And, 7. That himfelf had before written a learned
Defence of the Catholic Faith concerning Chriji*sfatisf ac-
tion againjl Socinus ; wherein alfo he improved to not-
able purpofe feveral verfes of this fame chapter : But
m thefe latter Annotations, being altogether frlent as
to making any ufe of them that way, he, as much as
he can, delivers that Defperado, and his difciples,
from one of the fliarped fwords that lies at the very
throat of their caufe (for if the chapter may be applied
to any other, as he applies it wholly to Jeremiah, no
folid nor cogent argument can be drawn from it for
confirming Chrift's fatisfadion) and by his never re-
inforcing of that Defence of his, againll the alfault
made upon it by the Socinian Crellius, though he liv-
ed twenty years after, he feems, for his part, quite
to have abandoned and delivered it up. into the hand
of thefe declared enemies of Chrift's Satisfaction, yea,
and of his Godhead. It is true indeed, that the lear-
ned VolTius defends that Defence againfl the aflault of
Ravenfpergerus, a groaning" divine, but it is on a
quite different account from that of Crellius. By
which
71? the R E A D E R. 35
which annotations of his, as by feveral others on other
fcriptures, how much, on the matter at lead, great
Grotius hath by abufing his prodigious wit, i\iui pro-
found learning, fubfcrved the curfed caufe of bhifphe-
mous Socinus, and further hardened the already,
alas ! much and long hardned poor Jews ; and what
bad fervice he hath done to our glorious Redeemer,
and to his church fatisfied for, and purchafed by his
blood, by his fad fufferings, and fore foul-travel,
mod clearly and comfortably difcourfed in this chap-
ter, let the Lord himfeif, and all that love him in fm-
cerity, judge: I wifli I could, and had^reafon, to fay
no worfe of this admirably learned perfon here, than
that, Sluandoqiie dormitat Homer us.
Very many and various, very great and moft grie-
voufly aggravated fufferings, were endured by Chrifl,
not only in his body, nor only in his foul, by virtue
of the fympathy it had with his body from the inti-
mate and itri6l union betwixt them: but alfo, and
mainly, in his blelfed human foul immediately ; fmce'
he redeemed, fatisfied for, and faveth his peoples fouls
as well as their bodies. And the foul having princi-
pally finned, and being the Ipring and fource of fm ;
fmners withal deferving puniiliment in their fouls
as well as in their bodies \ and being, without the be-
nefit of his mediation, to be punilhed eternally both
in their fouls and bodies, and mainly in their fouls ;
there is no doubt, the fame cogent reafon for the Me-
diator's fuffering in both parts of the human nature
affumed by him, that there is for that nature's fuffer-
ing which fmned : which, his fad complaints of the
exceeding trouble of his foul, putting him to fay thofe
itrange and ftupendious words, What Jhall i fay ? And
of the great forrow and heavinefs thereof, even to
death, his amazement, ffrong cries, and tears, with
his agony and fweat of blood, Joh. xii. 27. Mat, xxvi.
38. Mark xiv. 33. Luke xxii. 44. Ileb. v. 7. (and
that before any pain was cauled to his body by men)
E 2 and
36 To the R E A B E R.
and his conditional depricating of that bitter cup, put
beyond all reach of rational contradidion. And to
think, or fay, that only the fear of his bodily fuiFer-
ings quickly approaching him, did make thefe fad im-
preflions upon him ; and draw thefe ftrange expref-
fions from him, would make him who is Lord and
Mafter to be of far greater t^bjeclnefs of fpirit than
many of his fervants the martyrs were, and to fall
vaftly below that holy heroic and magnanimous cou-
l^age and refolution, wherewith they adventured on
extreme fufferings, and moll exquifite torments ;
which would be very unworthy of, and a mighty re-
flection upon him, who is the valiant Captain of /aha'
iioTi, made perfed through fufferings^ who drarik of the
brook in the way, and therefore lifted up the head, Heb.
ii. 10. Pfal. ex. 7. But here is the great and true
difference betwixt his fad and forrowful deportment
under his fufferings and their folacious, cheerful, and
joyful deportment under theirs ; that they through
his fuffering and fatisfaftion, were perfuaded and
made fenfible of God's being pacified towards them,
and were mightily refrefhed by his gracious comfort-
ing prefence with them amidfl their fufferings j while
he, on the contrary, looked upon himfelf as one le-
gally obnoxious to punifhment, fixed before the ter-
rible tribunal of the juflice of God, highly provoked
by, and very angry at the fins of his people, who was
in a moft fignal manner pouring out upon his foul the
vials of his wrath and curfe, which made him lament-
ably, and aloud, to cry out of defertion, though not
in refpef^ of the perfonal union, as if that had been
diffolved, nor yet as to fecretly fupporting, yet as to
fuch a meafure at leafl: of the fenfibly comforting and
rejoicing prefence, My God, my God, why hafi thoufor-
faken nie? Here faith was in its meridian, though it
was dark mid-night as to joy ; wherewith as fuch,
his body could not be immediately aire(Sted, fpiritual
defertion not falling under bodily fenfe. Whence we
may
To the R E A D E R. 3y
may feehowjuflly the do£lrine of Papifts is to be ex-
ploded, who deny all fuffering in his foul immediate-
ly, to falve their darling dream of his local defcent as
to his foul, while his body was in the grave, into hell,
and to Limbus Patrwn, to bring up thence into hea-
ven the fouls of the fathers ; whom, without giving
any reafon, or alledging any fault on their part, they
fooliihly fancy, after their death till then, to have
been imprifoned there, though quiet and under no
punifhment of fenfe, yet deprived of all light and vi-
fion of God, and fo under the punifhment of lofs,
the greeted of punifhments, even by the confeflion of
fome of themfelves, whereby they put thofe holy and
perfected fouls (for there they fay there is no more
purgation from fin, that being the proper work of
their profitable /'wr^^/ory) in worfe cafe all that length
of time after their death, than they were when alive
pn the earth, where doubtlefs they had often much
foul-refrefhing fellowfhip with God, and the light of
his countenance lifted up upon them.
Neither were thefe his fufferings in foul and body,
only to confirm the dodrine taught by him, if that
was at all defigned by him as an end of his fufferings,
which were fo much flumbled at in that time, which
yet I will not debate, nor peremptorily deny, his
do£lrine being rather confirmed by his miracles and
refurreclion. Nor were his fufferings only to leave
us an example and pattern how we fhould fuffer, as
non-chriftian and blafphemous Socinians aver, which
were mightily to depretiate, and difparage, nay, to,
enervate and quite make void his fufferings, by attri-
buting no more to them than may be attributed to
the fufferings of his fervants and martyrs. Irs true,
his example was an infallible directory, the example
of all examples, but theirs not fo : yet this doth not
at all influence any alteration of the nature of the
end. But they were chiefly undergone by him for
his people, and in their ft^ad, and fuHaining their
perfons.
3^ 51? /Z»^ R E A D E R.
perfons, room, and place, truly and properly by the
I'acrifice of himfelf to fatisfy divine juftice for their
fins. And who I pray can put any other comment
on thefe fcripture-expreffions, without manifeft per-
verting and wrefting of them ; He made hm to be fin
for us who knew no ftn, Chriji hath redeemed us from
the curfe of the law, being made a curfe for us : Who
his ownfelf bare our fins in his own body on the treey
2 Cor. V. 2 1. Gal. iii. 13. i Pet. ii. 24. (which is by
the apollle fubjoined as a fuperior end of his fuffer-
ings to that of leaving us an example, difcourfed by
him immediately before.) He was wounded for our
iranfgreffions, he was bruifed for our iniquities, and the
chajlifement of our peace was upou him : The Lord laid
upon him the itiiquity of us all ; for the tranfgreffion of
7ny people was he ftricken ; when thou Jh a It make his foul
an offering for fin : he bore the fins of many ; in whom
ive have redemption through his blood ; who is the pro-
pitiation for our fins, Ifa. liii. 5, 6, 8, 10, 12, Eph.
i, 7. Col. i. 14. I John ii. 2. and the like.
Nor did he undergo thefe fad fufferings for all men
in the world, to fatisfy juftice for them, and to re-
concile them to God, but only for the eled, and
fuch as were given unto him.
For, Firft, The chajlifement of their peace only was
laid on him, who are healed by his firipes, as it is,
ver. 5. of this fifty-third of Ifaiah, For the iniquities of
my people was he fricken, faith the Lord, ver. 8. The
fame who are called the Mediator's people, Pfal. ex.
3. (For faith bleifed Jefus to his Father, John xvii.
I o. All mine are thine, and thine are mine) Wbojloall^
without all peradventure or poffibillty of mifgiving,
he made willing in the day of his power. He only bare
the iniquities of thofe whom he jufiifieih by his knowledge ^
ver. 1 1 . For otherwife the prophet's reafoning would
not be confequent : He only bare the iniquities of as
piany tranfgreffbrs as he makes interccffion for, verfe 12.
And <hat he doth not make interceffion for all, but
for
To the Re ADE r. 39
for thofe only who are given to him, that is, all the
eledt,, is undeniably manifeft from John xvii. 9. where
himfelf exprefly faith, I pray not for the world, but for
thofe ivhoni thou hafl given me. Now God's eternal,
eleding love, and his giving the eled to the Media-
tor in the covenant of redemption, to be fatisfied for,
and faved by him ; and his intercefTion for them, arc
commenfurable and of equal extent, as is mod clear
from John xvii. 6. "where he faith, Thine they were
(to wit, by eleftion) and thou gavefi them to me^
to wit, in and by the covenant of redemption (God's
decree of eleftion being in order of nature prior to
this donation, or gift of the elect in the covenant of
redemption) compared with ver. 9. where he faith,
I pray for them^ I pray mt for the world, hut for them
whom thou haft given me, for they are thine. It is ob-
fervable, that he faith twice over, / pray for the?n,
manifeftly and emphatically reftricling his interceifion
to them, and excluding all others from it. Why then
fhould not this facriiice (the price of the redemption
of thofe elefted and given ones, agreed upon in that
covenant betwixt thofe two mighty parties) be com-
menfurable with the former three ? efpecially fmce he
faith, ver. 19. For their fakes fandify 1 7?iyfelf, or fe-
parate myfelf to be a facrifice. 2. Chrifl's fatisfaclion
and his intercefTion being the two parts of his prieflily
office, and his intercefTion being founded on his fatis-
faftiDn, as it is clear, ver. 12. of this fifty-third of
Ifaiah : Yea, a very learned man affirms, That Chrifl's
appearance in heaven, and his intercefTion, are not
properly facerdotal ads, but in fo far as they lean on
the virtue of his perfected facrifice. What jufl, good,
or cogent reafon can there be to make a disjunclion
betwixt thofe parts of his office, and to extend the
mofl difficult, operofe, and coflly part to all m.en,
and to narrow the other, which is the more eafy part,
as that whereby he only deals for the application ot
what he had made a purchafe of by his fatisfaftion,
which
4b To ilfc R E A D E H,
tvhich,put hiiil to much fad and fore foul-travel, to
fecure it to the eleft and given ones ? 3. Doth not the
fcripture hold forth his death, and the fhsdding of
his blood, as the great demonflratioil of his fpecial
love to his own ele6l people ? As is clear elfe-whercj
fo particularly, John xv. 13. Greater lovt than ibis
hath no man^ that a mart lay down bis life for his friends.
Nay, purchafed reconciliation through the death of
Chrirt, is, by the Holy Ghoft, made a greater evi-
dence of divine love in fome refpeft, than the glorifi-
cation of the reconciled, according to what the apoftle
faith, Rom. V. 10. For if ivhenive ivere eneinies-^ we
were reconciled to God by the death cf his Son ; much
more being reconciled^ we Jhall be fdved by his life,
4. All the other gifts of God to fmners, even the
greateft fpiritual ones, fall vaftly below the giving of
Jefus Chrilt himfelf, that gift of God, by way of em-
minency, as the apoftle reafoneth irrefraga:bly, for
the comfort of believers, Ront. viii. 32. He that fpar^
ed not his own Son, but delivered him up for us all, how
fhall he not with him alfo freely give us all things ? Will
he give the greateft gift, and not give the lefter ? as
juftification, adoption, fanclification, and glorifica-
tion ; which, how great foever in themfelves, are yet
leffer than the giving of Chrift himfelf to the death ;
and if it be undeniably certain that he giveth not
thefe to all which are the lefler and lower gifts, why
fhould it be thought that he hath given the higher
and greater ? 5; Shall that grand exprellion of the fpe-
cial love of God, be made common, by extending it
to all the world, the greateft profligates and atheifts
iiot excepted, no not PharaOh, nor Ahab, nor Judas
the traitor, nor JuHan the apoftate, nay, nor any of
all the damned reprobates, who were actually in hell,
when he died and fhed his blood ? 6. If he died thus
for all, it feems that the new fong of the redeemed.
Rev. v. would have run and founded better thus,
'J'hou haft redeeilied us all and every man, of every
kindred
To the R E A D E RJ 4i
kindred, and tongue, and people, and nation, to
God by thy blood, than as it there (lands, by infpi-
tarion of the Holy Ghoft, Thou ivajl .flain^ and kafi
redeemed us to God by thy bloody out of every kindred^
and tongue^ and people, and nation. But who may
prefume by fuch an ilniverfality to extend and enlarge
■what he hath fo reftricled, and to make that common
to all which God hath pecullarized to a few favour-
ites ? but the Author having fpoken much, to better
purpofe, on this head in thefc fermons, I need add no
more here.
, I fhall only further fay of thefe afLonifliiftg, in a
manner non-pluffing and furpafling great fufferings of
blefled Jefus, that, as they were equivalent to what
all the ele£l deferred by their fins, and fliould have
fulfered in their own perfons throughout all eternity,
confidently with the innocency and excellency of his
perfon, and with the dignity of his mediatorial office.
Therefore it is fiiid, verfe 9. And he ?nade his grave
wilh the zvicked, and with the rich in his death, or as
it is in the original, in his deaths, in the plural num-
ber, as if he died the death of every one of the eled:^
or as if there had been a con]un6lion and combination
of all their deaths in his own death ; and verfe 6.
That the Lot-d laid en him the iniquity of us all, or as
the word is, Made the iniquity of us all to meet en hini^
there having been a folemn appointment and rendez-
vous (as it were) of all the iniquities of all the eledt,-
hiore common and more peculiar, in all their various
aggravating circunuf ances, rot fo much as one com-
mitted fmce Adam*s fjrfl; tranfgreffion, or to be com-
mitted to the day of judgment, being abfent in the
punilhment of them upon his perfon. No wonder
that fuch a load of innumerable thoufand and millions
of iniquities made him heavily to groan, and that the
confideration thereof made great Luther fay. That
Chriji was the great eft finner in the world, to wit. By
imputation of the guilt of the fins of t]«j elect to hin^,
F and
42 To //j^ k E A D E Bt*
and by his having had the punifliment of them all lakl
upon his perfon. So we may from them be in(tru£l-
ed in thefe things.
7'/>y?, Concerning the height of the holy dlfpleafure
and deteftation, that the majefly of God hath at fm,
the only thing in the whole world that his foul hates,
and which in the vile and abominable nature of it,
hath an irreconcilable antipathy to, and enmity againfl
his infinitely pure, holy, and bleffed nature, and hath
a tendency, could it poffibly be effeded, to feek. after
the deftruction and annihilation of the vei'y being of
God, and is interpretatively Deicide ; the language of
it being, that there were not a God ; that he cannot
behold it in his own finlefs, innocent, and dearly be-
loved Son, though but by imputation (for he was not
made formally the fniner, as Antinomians blafphe-
moufly aver) but he will needs, in fo terrible a man-
ner, teftify his great diilike of, and deep difpleafure
at it, and take fuch formidable vengeance on it, even
in his perfon. Ah ! the nature of fm, which God,
who is of purer eyes, cannot, where-ever it be, be-
hold, without perfect abhorrency of it, is but little
throughly underftood and pondered : Would we
otherwife dare to dally and fport with It, or to take
the latitudes in committing of it at the rates we do ?
I have fome times thought, that it is an error in the
firft concoction (to fay fo) of religion in many profef-
fors of it, and pretenders to it, that we have never
framed fuitable apprehenfions of the moft hateful,
vile, and abominable nature of fin (which hath a great
influence on the fuperficialnefs and careleffnefs in all
duties and praf^ices of religion) and that many of us
had need to be dealt with, as fkilfulfchool-maflers ufe
to deal with their fcholars that are foundered in the
firfl principles of learning, left they prove but novices^
all their days ; to bring them back again to thefe,
•even to be put to learn this firft leffon in religion bet-
ter, and more thoroughly to underftaud the jealoufy
oi
To the Reader. 43
of God, at this curfed thing yJ";?; for which, though
he gracioiifly for the fake of thefe fuilerinns of Chrilt
pardons the guilt of it to his people, and hears their
prayers, yet will needs take vengeance on their invert'
fions, Pfal. cxix. 8. be they never fo ferioufly, holily,
and eminently ferviceable to him, and to their gene-
ration according to his will, whereof Mofes, the man
of God, is a memorable inflance. That ancient con-
ceived rightly of the nature of fm, who faid, That if
he behoved necejj'arily^ either to commit the leaji fin, or
go to hell to be tor*mented there eternally^ he would rather
wijh to defire to go to hell, if he could be there wiihatU
fin.
Secondly, Concerning the feverity of divine jufllce
in punifliing fin, whereof its punifhment in the per-
fon of the Son of God at fuch a rate, is one of the
greatefl:, cleared:, and moft convincing evidences ima-
ginable, to whom he would not abate one farthing of
the elect's debt, but did with holy and fpotlefs feverity
exaft the whole of it ; and though he was the Father* s
Fellow, yet he would needs have him f mitten with the^
aivakcd [word, Zech. xiii. 7. of fin-revenging juflice
and wrath: As if all the executions that had been
done in the earth on men for fin, as on the old world
of the ungodly, drowned by the deluge: On the mif-
"^creant inhabitants of Sodom and Gomorrah, and of
thofe other cities, upon whom he fhowered down li-
quid flames of fire and brimfione, even fomewhat of
hell in a manner out of heaven (ccclum phicbat Gehen-
nam) burning them quick, and frying them to death
in their own (kins : On Corah, Dathan, and Abiram,
and their aflbciates, upon whom the earth opened
and fwallowed them up in a moit fiupendious manner
alive, the reft being confumed by fire fent down from
heaven; On the one hundred eighty-five thoufand
men of Senacherib's army, all flain in one night bv
an angel : And on the Ifraclites, who, by many and
various plagues were wafted and worn out to the num-
F 2 ber
^4 To the R E A D E R,
ber of fix hundred thoufand fighting men in the fpace
of forty years ; refjcctions on which made Mofes, it
witnefs of all, with adonifliment to cry out, Who
Jiuows the poiue^ cf thy anger? Pfal. xc. ii. As if, I
fay, all thefe terrible executions of juflicc, had been
done by a fvyord afleep, or in the Jcabbard, in com-
parifon of the execution it did on Jefus Chrirt; the e-
leds furety againil whom it aivakcned, was unflieath-
ed, "furbifhed, and made to glitter : So that we rnay
fay, had all the fons and daughters of Adam, without
the exception of fo much as one, been eternally jde-
flroyed, it would not have been a greater demonflra-
tion of the feverity of the juftice of God in punifhing
fm.
Thirdly^ Concerning the greatnefs, incomprehenfi-
ble vaflnef;!, and unparallelednefs of the love of God
to the elect world, Vvhich he fo loved (O Vk'onderful
fo .' Eternity will be but fufficient to unfold all that is
'laid up in that myfteryy^?; an o-jja that hath not an
ccjc, an ita that hath not z ficut^ a fo that hath not an
as) That he gave his only begotten Soji, John iii. i6.
to fufrei*all thefe things, and to be thus dealt with\
for them : And of the Mediator who was content,
though thinking it no robbery to be equal with God, to
empty himfelf and be of no repntatioji, to take on him
thejhope of a frvant, Philip, ii. 6, 7, 8, to be a man
cf forrows, and acquainted ivith grief to be chafifcd,
fmitten-i VJOiinded^ and bruifcd for their iniquties, Ifa.
liii. 3, 5. To ftep off the throne of his declarative
glory, or of his glory manifefted to the creatures,
and in a manner to creep on the foot-ftool thereof in
the capacity of a worm, and to become obedient even
unto the death, the fliameful and curfed death of the
crofs : This is indeed matchlefs and marvellous love,
Greater 'thnn ivhich no man hath, to lay doivn his life
for his friend, John xv. 13. But he being God-?nan,
hud down his life for his enemies, that he might m.ake
jheni friends, Rom. v. 10. 0/ the height, and depth,
and
To ihe R E A D E r, 45
And length cf the love of Cbriji! Eph, III. 9, 10. where-
of when aH that caji be laid is laid, this mud needs
be faid. That it is lo've that fajfcth, not only expref..
fion, but knoivlcd\ie, its dimenfions being altogether
unmeafurable : \Ve may lay, if it had feemedgood to
the Lord, and had been compatible with his i'potlefs
juftice, and with his infinite wifdom, as fupreme rec-
tor and governor of the world, giving a law to his
creatures, to have pardoned the fms of the eleft in
the abfolutenefs of his dominion that knows no boun-
dary, but what the other divine attributes fet to it,
without any intervenient fatisfaclion to his juftice at
all (which needs not to be debated here, efpecially
fmce God hath determined, and in the fcriptures of
truth made publication of his determination, that he
will not pardon fin without a fatisfaction, and parti-
cularly without this fatisfaciion made by Jefus Chrift ;)
it would not have been a greater and more glorious
demonftration of the freenefs of his love than he hatli
given,, in pardoning them through the intervention of
{o difficult and toilfome, of fo chargeable and coftly
^ fatisfadion, as is the fad fufferings, and the fore
foul-travel of his own dear Son ; who yet is pleafed
to account fniners coming to him, and receiving good
from him, a fatisfaclion for all that foul-travel : And
indeed, which of thefe is the greateft wonder, and
denionftration of his love, whetherthat he (liould have
undergone fuch foul-travel for fmners, or that he
fnould account their getting good of it, fatisfa6tion for
the fame, it is not e^fy to determine,' but fare both in
conjunction together make a wonderful, even a mofb
wonderful, demonllration of love.
Fc'urihlyf Concerning what dreadful meafure all they
may look for, who have heard of thefe fulierings of
Chrift, and make not confcience in his own way to
improve them, for their being reconciled to God
thereby, and whofe bond to juftice will be found ftill
itanding over their heads uncancelled in their own
name.
46 To ihe Reader.
name, as proper de])tors without a furety. When
the innocent Son of God, ivho had never done ivrong^
tind in ivhofe mouth no ^idle tvas ever found, Ifa. liii. 9.
having but became furety for the elecl's debt, was
thus hotly purfued, and hardly handled, and put to
fad foul-trouble, and to cry, What Jhall Ifay? John
xli. 27. And fall in 0^ on the ground with tears in his
eyes, in much forrow and heavinefs even to death,
and in a great agony, caufing a fweet of blood, tho*
in a cold night, and lying on the earth, conditionally
to pray for the palling of that cup from him, and for
his being faved from that hour ; fo formidable was it
to his holy humane nature, which had a ijulefs aver-
fation from, and an innocent horror at what threatned
ruin and deftrudion to itfelf fimply confidered ; and
which, had it not been mightily fupported by the pow-
er of the Godhead united thereto in his perfon, would
have quite ihrunk and fallen under fuch an heavy bur-
den, and been utterly fwallowed up by fuch a gulf of
wrath : What then will finners, even all the bankrupt
debtors, not having ferioufly fought after, nor being
etFectually reached by the benefit of his furctifhip, do,
when they come to grapple with this wrath of God,
when he will L\\\ upon them as a giant, breaking all
their bones, and as a roaring lion, tearing them to
pieces ivhen there will be none fo deliver? Pfal. 1. 22.
IVill their hands be Jirong^ or their hearts be able to en-
dure in the day that he (hall deal •ujith them ? Ezek.
xxii. 14. Then, O! then they ivill be afraid, and
fearfidncfs will take hold of them, and make them fay.
Who can Jland before the devouring fire, and zuho can
dwell befide the everiafiing burnings? Ifa. xxxiii. 14.
and to cry unto the hills and mountains to fall on them,
and hide them from the face of the Lamb, and rf hint
that Jits on the throne, for the dav of his fierce wrath is
ccme, and %cho is able to Jiand? Rev. vi. 16, 17. then
it will be found in a I'pecial manner to be a fearful
thing to fall into the hands of ihe living God, lieb. ^. t^i*
AH
To t/je Rt AD -E^. 4y
Al! fuch may fee In the great fulFerings of Chrift, a^
in the cleared glafs, what they are to look for, and
molt certainly meet with ; for if it was thus chrie in
the green tree, what J]:}aH be done in the dry ^ Luke
xxiii. 31. () ! it is a fad, even one of the fadeft fub-
jecl; of thought, to think, that a rational creature
fliall be eternally fupported, preferved, and perpetua-
ted in its being, by the one hand of God's omnipo.^
tency, that it may be everlaflingly capable of terrible
vengeance, to be intlided by the other hand of his
juftiee.
Fifthly^ Concerning the very great obligation that
lieth on believers to love Chrilt Jefus, who hath tluis
commended his love to them, by undergoing all thef(i"
fad fufferings for their fakes : even out of love to them
to become a curfe, to bleed out his precious life, and
to pour out his foul to death for them ; which to do
he was under no neceffity, nor in the leaft obliged by
them, being infinitely removed from all poflibility of
being reached by any obligation from his creatureSj
"whom he loved, and for whom he defigned this grand
expreflion of his love, the laying down of his life for
them, before they or the world had any being ; nay,
being by their fms infinitely difobliged- Ah 1 that
moft of thefe whom he loved fo much, fiiould love
him (who is altogether lovely) their duty, his friends
and Interefts for his fake fo little 1 even fo very little,
that if it were podible he could rue and repent of what
he hath done and fuifered, to commend his love to
them, they would tempt him to it ; and indeed there
is nothing that more fpeaks forth the freenels of his
love than this, that he Ihould love them fo fervently,
and continue thus to love them, even to the end, who
are often fo very cool in their love to him. Sure
when fuch are in any meafure themfelves, they can-
not but love themfelves the lefs, and loath themfelves
the more, that they love him fo little, and earnelUy
Jong for that dcfirable day, wherein lie fliall be ad?nir-
i'd
4^ To the li E A b E R ,
ed in and by all them that believe, and when he fliall
be loved as well as ever they defired to love him, and
as well as he fliall will them to love him, and whert
they fliall be in an eternal extafy and tranlport of ad-
miration at his love.
Sixthly^ Concerning the little reafon that believers
have to think much of their fmall and petty fnfFerings
undergone for him : For what are they all, even the
greateft and mod grievoUs of them, being compared
^^'\\.h. his fufferings for them ? They are bin as little
chips of the crofs, in comparilon of the great and hea-
vy end of it that he bore, and not worthy to be nam-
ed in one day with his ' All the Aid and forrowful
days and nights that all the faints on earth have had
under their many and various, and fadly circumftanti-
ilted crolTes and fufferings, do not by thoufands of de-
grees, come near unto, and far lefs equal that one fad
and forrowful night, which he had in Gethfemane
(befides all the forrows and griefs he endured before
that time) where he was put to conflict with the awak-
ened fword of fin-revenging juftice, that did molt
fiercely attack him, without fparing him : which ter-
rible combat lafted all that night, and the next day,-
till three o'clock in the afternoon, when that fliarpef!
fword, after many fore wounds given him, killed himf
outright at lafl, and left him dead upon the place,
who yet, even then when feemingly vanquifhed and
quite ruined, was a great and glorious conqueror,-
having by death overcome and dc/lroycd him that had
ihe power of death, that is the devil, and having fpoilcd
principalities and poivers, jnaking a jhciv of them openly^
and triumphing over them in his crofs, Heb. ii. 14.-
Col. ii. 1 5. The fpoils of which glorious victory be-
lievers now divide, and fliall enjoy to all eternity.
Ah ! that ever the fmall and inconfidefabfe fufferings
of the faints, fliould fo much as once be made men-
tion of by them, where his ilrange and flupendious
fufferings oll^r themfelve* to our notice.
Seventhly^
To the Reader* 49
!^evenlhty. Concerning the dnfpeakably great obli-
gation that lieth on believers, readily, pleafantly and
chearfully, not only to do, but alfo to fuffer for Chrift,
as he fliall call them to it, even to do all that lieth irt
their pov/er for him, and to fuft'er all that is in the:
power of any others to do again {t them on his account,
who did willingly, and with delight do and fuffer io
much for them. They have doubtlefs good reafon
heartily to pledge him in the cup of his crofs, and to
drink after him, there being efpecially fuch difference
betwixt the cup that he drunk, and that which they
are put to drink. His cup was thick with the wrath
of God, having had the dfegs thereof in a manner
wrung out to him therein, fo that it was no wondef
that the very fight of it made him conditionally to fup-
plicate for its departure from him, and that the drink-
ing of it put him into a moft grievous agony, and caft
him in a great fweet of blood ; yet faith he on the
matter, either they or I muil drink it, they are not
at)Ie to drink it, for the drinking of it will diftradt
them and make them mad, will poifon and kill them
eternally ; but I am able to drink it, and to work out
the poifon and venom of it, and though it fhall kill
me, I can raife up and reftore myfelf to life again ;
therefore Father, come with //, and I will drink it
up and drink it out : this to the everlafting welfare of
thefe dear fouls ; Not my willy but thine he done ; for
thus it was agreed betwixt thee and me in the cove-
nant of redemption. When as there is love from bot-
tom even to brim in our cup (whatever mixture may
fometimes be of paternal and domeflic juftice, proper
and peculiar to God's own family, and which, as the
head and father thereof, he exercifeth therein) not fo
much as one dram of vindiclive wrath being left there-
in. Ah ! it is both a fm and a Ihame, that there
Ihould be with fuch, even with fuch, fo much fhynefs
and (hrinking, to drink after him in the cup of his
crofs, efpecially confidering that there is fuch a high
G degree
\
50 To /^^ R E A D E R.
degree of honour put' upon the fuffering believer for
Chrid, above and beyond what is put on other be-
lievers in him, fo thajf in the fcripture account, the
fuftcring believer is not only but alfo, according to
what the apoflle faith, Phihp. i. 29. To you it is
given in the behalf of Chrijl^ not only to believe, but alfo
to f lifer for his fake.
Eighthly, Concerning what mighty obligation lieth
on believers to mourn and weep, to b^ fad and forrow-,
ful for fm. How can they look on him whom they
have thus bruifed, wounded, and pierced by their
fins without tears in their eyes, without mourning for
him, and being in bitternefs as a man is for his firft-
born, and for his only begotten fon ? when they think
(as all of them on ferious confideration will find rea-
fon to think) that if their fms kept the appointment
and rendezvous, when all the fms of all the elect did
meet and were laid on him, then fure there came no
greater company, and more numerous troop of fins,
to that folemn rendezvous from any of all the redeem-
ed than came from them ; and that he had not a hea-
vier load and burden of the fins of any than he had
of theirs, whereby he was even preffed as a cart is pref-
fed down under the Iheaves, and was made moll
grievoufiy to groan, even with the groanings of a
deadly wounded man ; and that if be was wounded
and pierced by their iniquities, then furely he was not
more deeply wounded and pierced by the iniquities
of any than by theirs. O ! what mourning ihould
this caufe to them ? Even fuch mourning as was at
Hadadrimmon in the valley of Megiddo, on the oc-
cafion of the fad flaughter and death of that good and
defirable king Jofiah ? This is indeed one of the moft
genuine and kindly, one of the mofl powerful and
prevalent, one of the fweeteft and (Irongeft fprings of,
and motives to, true gofpel-repentance, forrow and
mourning for fin.
Ninthly, Concerning the notable and non-fuch ob-
ligation
To the Reader. 51
ligation that lieth on believers, to ftudy the crucifix-
ion and mortification of fin. Was it not their fins
that crucified and killed precious Jefus Chrilt, the
prince of life ? Was it not their fins that violently
drove the nails through his blefTed hands and feet,
and thrufl: the fpear through his fide, to the bringing
forth of water and blood ? Shall they not in their
burning zeal and love to him, and in the height of
,holy indignation at themfelves, be avenged on that
which brought fuch vengeance on him ? Shall they
not ferioufiy feek to be the death of that which brought
him to death, and whereof the death and deftrudion,
was one of his great defigns therein, on which he was
fo intent, that in the profecution of it, he did. amidft
his dying pangs and agonies breathe out his foul. O !
let it never be heard, for diame, that ever any of
them fliall find the leafi: fweetnefs in that accurfed
thing, that was fo bitter to him; that ever any of
them fliall be found to dally with, or hug that ferpcnt
and viper in their bofom, that fo cruelly ftung him to
death.
But this being the great fubjecl of thefe following
fermons, wherein the -preacher being in a good mea-
fure wife, hath fought to find out acceptable words ^
Ecclef. xii. 10, II. and ivords, I hope, of uprightnefs
and truth ; (O that they may be to the readers ^.r
goads and nails fajicned by him^ who is the m after of
ajjcmblies ) I fhall infift no farther, only I may hum-
bly fay, That to my knowledge, none have preached
on this whole chapter to better purpofe every way.
Many may have done virtuoully, but it is probable,
he will be found to excel them all : Nay, if I (liould
fay, that for any thing I know, this book is amongft
the beft books of this nature the world hath fecn, I
fuppofe hardly Mill anv judicious Chrifiian, thorough-
ly exercifed to godlinefs, after he hath read it all over,
and pondered it, think that I have greatly, if at all,
hyper bohzed.
G 2 There
C2 ' To the R.n ADZ R,
There are in thefe choice fermons, depths as it
were for elephants to fu'im in (whereof his furprifing,
fubUmely fpiritual, and very deep divine difcourfes,
concerning the nature of Chrifl's inter cejfwn^ and the
right iniprovement of it, in the lad fix fermons, is a
notable inftance) and fliallow for lambs to wade in.
Inhere is in them milk for babes in Chriji, znA Jircnger
meat for fiicb as are of full age, who by reafon ofufe have
their fenfes exercifed to difcern both good and evil j Heb.
V. 13, 14. Nay, I may in a good meafure, fay of
thefe fermons, as it is faid of the learned difcourfe of
a late great man. That in the doclrinql part of fever al
of them, ye will find the depth of polemical divinity, and
in his inferences from thence, the five etnefs of practical ;
feme things that may exereife the profoundeft fcholar, and
others that may edify the weake/i Chriftian ; nothing rea-
dily is more nervous andjlrong than his reafonings, and
nothing more fivcetly and poiverfull)' affefting than his
applications. There is in them much for information
of the judgment, for warming the affedlions, and for
direction toward a gofpel-becoming converfation ;
there is much for clearing and refolving the doubts
and difficulties of more weak and darkened ChrifHans,
and much for edifying, confirming, and ellablifhing
of more grown ones ; there is niuch for convidion,
reproof, warning, humbling, for ftirring up and pro-
voking to the ferious exereife of godlinefs, and much
for the comforting and refrefiiing of fuch as ftand in
need, and are capable of confolation ; there is much
for dlfcovering, roufing, awakening, and alarming
of carnal, fecure, unfound, hollowed-hearted, and
hypocritical prpfeifors of religion, and much for beat-
ing and hammering down of the pride of conceited,
felf-juftifying profciVors ; much for training up of
young beginners, and much for advancing and carry-
ing on in tiieir Christian courfe fuch as are entered
into it, and have made any tolerable progrefs therein :
In a word, he doth in a great meafure approve himfelf
to
To the Reader. 53
io God as a ivork-man ihat needs not be njhamed, right-
ly dividing the ivord of truths 1 Tim. ii. 15. and as a
(kilful and faithful fteward, giving to every one his
portion in due kind, meafurc, and feafon.
It may be fome readers will think, that there are
in thefe fermons, feveral coincidencies of purpofes,
and repetitions : To which I fliall but prefumeto fay.
That befide that there is a great affinity amongft ma-
ny of the purpofes delivered by the prophet in this
piece of his prophecies, if not a holy co-incidency of
them, and a profitable repetition now and then of the
fame thing in different exprefiions ; as there is in fom^
other fcriptures, without any the leaft imputation to
them, as that truly noble and renowned gentleman
Mr. Boyle, (heweth in his elaborate, eloquent, and
excellent confideratlom^ touching .the Jiyle of the Holy
Scriptures : And that the fame means, and ahnoft the^
fame expreffions, may very pertinently be made uf^
of, to clear and confirm different points of dodlrine :
It will be found, that if there be in fo many fermons,
or difcourfes, on fubjeds of fuch affinity, any co-in-
cidencies, or repetitions, they are at fuch a conveni-
ent diltance, and one wjiy or other fo diverfified, and
appofitely fuited to the fubjedl of his prefent difcourfe,
that the reader wall not readily naufeate. nor think
"yvhat is fpoken in its place, impertinent, fuperfluous,
or needlefs, though fornewhat like it hath been faid
by him in fome other place : or if there be any not
only feeming, but real repetitions of purpofes and ex-
preffions, as they have not been grievous (Phil. iii. 1.)
to the preacher, fo he with the apofUe Paul judged
them needful at the time for the hearers.
'And now, as for you, wuch honoured^ right ivorthy,
and very dearly beloved inhabitants of the city of Glaf
goic, let me tell you, that I have fometimes of lare
much coveted, to be put and kept in fome capacity,
to do the churches of Chrift, and you in particular,
^his piece of fervice, in putting to the prcfs thefe
fwcc^
5^4 To the ^E AT) "E R.
iwcet fermons on this choice fcripture before I die.
And indeed after I had gone through a good number
of them, not without confiderable toil, and difficulty
(having- all along, had no notes of his own, but the
fermons as they were taken haftlly with a current
pen from his mouth, by one of his ordinary hearers,
Ro fcholar, who could not therefore fo thoroughly
and diflinctly take up feveral of the purpofes handled
by the preacher) the Lord was pleafed to give me a
ilop, by a long continued iharp affliction, not altoge-
ther without fome little more remote and gentle
threatnings of death : But he to whom the iflues of
death do belong, gracloufly condefcended to fpare me
a little, that I might gather fome ilrength to go thro*
the remainder of them. I have much reafon to think,
that if I had been preaching the gofpel to you, thefe
twenty years paft, wherein we have been in holy pro-
vidence feparated (which hath been the more affliding
to me, that ye were in my heart to have lived and
died with you ; and if it had fo feemed good in the
eyes of the Lord, it would have been to me one of
the molt vefrefhing and joyful providences I could have
met with in this world, to have had fair accefs through
his good liQnd upon me, and his gracious prcfence
with me, to have preached the gofpel to you, a while
before my going hence and being no more) I fhould
not by very, very far, have contributed fo much to
your edification, as thefe few fermons may, and, I
hope through God's bleffing fliall. Several of you
heard them preached by him, when he was alive
amongft you, and now when he is dead, he is in a
manner preaching them over again to you (O that
fuch of yon as then were not taken in the preaching
ot" them might be fo now in the ferlous reading of
them !) and by them fpeaking to thofc of you that
did not then hear them, who, as I fuppofe, are now
• the far greatefl part of the city-inhabitants. You will
find yourfelves in them again and again ranked and
placed.
To the R I- A D E R. 5^
placed, according to your different fplritual eftates,
and the various cafes and conditions of your fouls,
and wonderful difcoveries made to yourfelves of your-^
felves, that I fomething doubt, if there be fo much
as one foul amongfl the feveral thoufands that are in
Glafgow, but will find itfelf, by the reading of thefe
fermons, fpoken to, fultably to its ftate and cafe, as,
if he had been particularly acquainted with the pcrfon,
and his fpiritual condition (as indeed he made it a
confiderable part of his work, as the obferving reader
will qiiickly and eafily perceive, to be acquainted very
thoroughly with the foul-ftate and condition of fuch
at leaft of the inhabitants as were more immediately
under his own infpedion and charge) and, as if he
had fpoken to the perfon by name. O ! how inex-
cufable will fuch of you be, as had your lot cad to
live under the miniftry of fuch an able mlnijier of the
New Tejlament^ of fuch a fcribe, very much injirud^
ed unto the kingdo?n of heaven, ivho as a good houfloolder^
knew well how to bring out of his treafure, things new
and old, Matt. xiii. 52. if your were not bettered and
and made to profit thereby ? God and angels, and
your own conferences, will witnefs, how often and
how urgently the Lord Jefus called to you by him,
and ye would not hear. And how inexcufable will
ye alfo be, that fhall difdain or neglect to read thefe
fermons (as I hope none of you will) that were fome-
time preached in that place by that faithful fervant of
Chrilt, who was your own minifter, which layeth
fome peculiar obligation on you, beyond others, to
read them ; or if ye fiiall read them, and make no
confcience to improve them to your foul's edification
and advantage, which contain more genuine, pure,
fincere, folid, and fubflantial gofpel than many thou-
fands have heard, it may be, in an age, though hear-
ing preaching much all the while ; even fo much,
that if any of you fliould be providentially deprived
of the liberty of hearing the gofpel any more preach-
^6 To the tl E A D H Hi
ed, or fliould have accefs to read no other fermoris 6t
comments on the Icriptures, thefe fermons, through
God's blcflnig, will abundantly rtore and inrlch you
in the knowledge of the uncontrovcrtably great myjlcry
of godlinefs, God mamfcjlcd in the jkjh, i rim. iii.
16. and according to the fcriptures riiake you ivife unto
falvation through faith ^ ivhich is in Chriji Jefus,
0. Tim. iii. 15. much infifted on in them.? I would
therefore humbly advife (wherein I hope ye will not
tnillake me, as if, by this advice, I were deligning
fome advantage to myfelf, for indeed, I am not at
all that way concerned in the fale of them) that every
one of yea that can read, and is eafily able to do it,
Xvoukl buy a copy of thefe fermons ; at leaft, that e-
very family that is able, wherein there is any that can
read, would purchafe one of them. I nothing doubtj
but ye will think that little money very well bellowed,
and w^ill find your old minifter, defirable Durham,
delightful company to difcourfe with you by his fer-
mons, now v^'hen he is dead, and you can fee his
face, and hear him fpeak to you by imce no more.
The voice of Chrift by him, was, I know, very fweet
to many that are now afteep, and to fome of you yet
alive ; who, I do not doubt, never allow yourfelves,
to expecl with confidence and comfort to look the
Lord Jefus in the face, but as ferioully and fmcerely
ye make it your bufmefs, to be found in his righte-
oufncfs, fo much cleared and commended to you",
and in the fludy of holinefs in all manner of conver-
fation, fo powerfully prefled upon you here.
That thefe fweet and favoury gofpel-fermons may
come to you all, and more particularly to you, my
dear friends at Glafgow, with the fiihiefs of the bicf/ing
of the gofpel (Rom. xv. 29.) even of the word of his
grace, which is able to build you up^ and to give you an
inheritance among them that are fandifed (Ads xx.
32.) is the ferious defire of,
2 'cur fervant in the gofpel^
J. C.
SERMON I.
Isaiah LIII, i.
tV^o hath believed our report? And to whom is the
arm of the Lord revealed ?
WE hope it IS not needful to mfift on opening
the fcope of this chapter, or in clearing td
you of whom the prophet fpeaks : It was once quef-
tioned by the Eunuch, Ads viii. 32. when he was
reading this chapter, Of.iiohom doth the prophet /peak
this, of himfelf or of fome other man ? And it was {o
clearly anfvvered by Philip, who, from thefe words,
began and preached Jefus Chrifl to him, that there
needs be no doubt of it now : To Chriflians thefe two
things may put it out of queflion, that Jefus Chrift
and the fubftance of the gofpel are abridged and fum-
med up here. i. If we compare the letter of this
chapter with what is in the four evangehfts, we fliall
fee it fo fully, and often fo literally, explained of
Chrift, that if any do but read this chapter, and com-
pare it with them, they will find the evangellfls to be
commentators on it, and fetting it out more fully.
2. That there is no fcripture in the Old Tedament fo
often, and fo convincingly, applied to Chrift as this ;
H there
58 ISAIAH LIII. I. Serm. i.
there being fcarce one vcrfe, at lead not many, but is
by the evangelifts or apofllcs explained as a prophefy
of Chrift.
If we look then to the words of this chapter, they
take in the fum and fubltance of the gofpel, in thefe
tw^o points. I. The right defcription and manifeftation
of Jefus Chrifl ; and, 2. The unfolding and opening
of the covenant of redemption. Where thefe two are,
there the fum of the gofpel is ; but thefe two are here,
therefore the fum of the gofpel is here. For Jefils
Chrift is defcribed, i. In his perfon and natures: as
God, being eternal ; as man, being under fufferings.
2. In all his offices : its a prieft, oflering up himfelf a
facrifice to fatisfy juilice ; as a prophet, uttering his
knowledge to the juftifying of fniany thereby ; and as
a king, dividing the fpoil with the ilrong. 3. In his
humiliation, in the caufe of it, in the end of it, in
,the fubjeO: of it, and in the nature and rife of all,
God's good pleafure. And, 4. In his exaltation, and
the bleifed iffue promifed him of all his fiifterings and
atld humiliations.
2. The covenant of redemption is here defcribed
and fet forth. 1 . In the particular parties of it, God
and the Mediator. 2. As to the matter about which
it was, the feed that was given to Chrifl, and all
whofe iniquities felt on him. 3. As to the mutual
engagements on both fides, the Son undertaking to
make his foul an offering for fin, . and the Father pro-
mifing that the efficacy of that his fdtisfiitlion, IhaH
be imputed and applied for the jultification df finners,
and the terms on which, or the way how this impu-
. tation and application is brought about, to wit. By
his knoiv/edge ; all are clearly held forth here.
This is only a touch of the excellency of this fcrip-
ture, and of the materials (to fay fo) in it, as compre-
hending the fubftance and marrow of the gofpel ; we
fliall not be particular in dividing the chapter, confi-
dering that thefe things we have hinted at, are inter-
woven in it. The
3erm. i. ISAIAH LIII. i. 59
The firft; verfe is a fliort introdudion, leading us to
what follows. The prophet had in the former chapter
been fpeaking of Chrifl as God's fervant, that fhoiild
be extolled and made very high, and before he pro-
ceeds more particularly to unfold this mvftery of the
gofpel, he cries out, by way of regret, iVho hath be^
lieved our report! Alas! (would he fay) for as good
news as we have to carry, few will believe it ; fuch is
mens unconcernednefs, yea, malice and obflinacy,
that they rejeft it. And to whom is the arm of the
Lord revealed? This points at the neceflity of the
power of God to accompany preaching, and even the
mod lively ordinances, to make them elfeftual : How
tew are they, that the power of God captivates to the
obedience of this truth ?
For the firft part of this verfe, Who hath believed
our report? To open it a little, take thefe four or five
eonfideratlons before we come to the dodrines.
Confider, i. The matter of thi3 report in reference
to its fcope : It is not every report, but a report of
Chrill, and of the covenant of redemption and of
grace. In the original it is. Who hath believed our
hearing 2.QkivQ\y 'y that is, that which we have propof-
ed to be heard ; and the word is turned tidinga^ Dan.
xi. 44. and rumour, Jer. li. 46. It is the tidings and
rumour of a fufl'ering Mediator, interpofing himfelf
betwixt God and finners ; and, it may be, hearing is
mentioned to point out the confidence which the pro-
phet had in reporting this news ; he firft heard it from
God, and in that was paiTive ; then actively propofed
it to the people, to be heard by them. 2. Confider
that the prophet fpeaks of this report, not as in his
own perfon only, but as in tlie perfon of all that ever
preached, or fliall preach this gofpel ; therefore this
report is not peculiar to Ifaiah, but it is our report ;
the report of the prophets before, and of thofe after
him, and of the apofllcs and miuifters of the gofpel.
3. Confider that liaiah fpeaks of this report,, not only
H 2 in
6o ISAIAH LIII. I. Serm. i,
in refpefl of what he met with in his own time, but
jis fqrefeeing what would be the carriage of people in
reference to it in after-times ; therefore John xii. 38.
and Rom. x. 16. this fame place is alledged to give a
reafon of the Jews unbelief; becaufe Ifaiah foretold it
long before. 4. Confider, that when he complains
of the want of faith to the report and tidings of the
gofpel, it is not of the want of hillorical faith, as if
the people would not give Chrifl a hearing at all, but
of the want of faving faith ; therefore John xii. 37,
38. it is faid, Though he had done many miracles before
■them, yet they believed not on him ; and this prophetic
fcripture is fubjoined as the reafon of it, That^ the fay-
ing of Ifaiahs 7mght be fulfilled, who faid. Lord, luhQ
hath believsd our report? Applying the believi?2g fpoken
of here, to that faving faith whereby people believe
and reft upon Jefus Chrift. 5. Confider, that tho*
there be no exprefs party narned to whom the prophet
complains, yet, no doubt, it is to God ; therefore,
John xii. 38. and Rom. x. 16. when this fcriptiirc is
cited, it is faid, Lord, who hath believed our report i^
So it is the prophet's complaint of the little fruit he
himfelf had, and that the minilters of the gofpel fliould
have in preaching the gofpel, regreting and complain-
ing of it to God, as a grievous matter, that it ihould
come to fo many, ancl fo few fliould get good of it,
fo fe\Y fhoijld be brought to b.^lieve, and to be faved
by it.
Though thefe words be few, yet they have four
great points in them ; to which we fhall reduce them,
and fpeak more clearly of them. i. That the great
fubjeft of preaching, and the preacher's great errand
is, to report concerning Jefus Chrift, to bring tidings
concerning him. 2. That tlie great duty of hearers
(implied) is, to. believe this report ; and by virtue of
it, to be brought to reil: and rely on Jefus Chrift.
3. That the great, though the ordinary lin of the ge-
^lerality of the hearers of the gofpel, i§ unbelief, Who
' ' ' hath
Serm. i, ISAIAH LITT. i. 6i
hath believed? that is, It is few that have bdieved ; it
is a rare thing to fee a believer of this report. 4,
That the great complaint, burden, and grief of an
honed minifter of the gofpel, is this, That his mef-
fage is not accepted ; that Chrift is not received, be-
lieved in, and refted on : This is the great challenge
niiniflers have againfl: the generality of people, and
the ground of their complaint to God, That whatever
they report concerning Chrift, he is not welcomed,
his kingdom does not flourifh.
That we may fpeak to the fir ft, confidering the
words with refpeft to the fcope, we fliall draw five or
fiv doctrines from them : The firft whereof is more
general. That the difcovery of Chrift Jefus, and the
making him known, is the greateft news, the gladeil
tidings, and the moft excellent report, that ever came,
or can come to a people : there is no fuch thing can
be told them, no fuch tidings can they hear. This is
the report that the prophet fpeaks of by way of em-
minency \ a report above, and beyond all other re-
ports. This is nev/s worthy to be carried by angels ;
Behold^ faith one of them, Luke ii. 20. / bring you
good tidings of great Joy, zvhicb Jhall be to all people :
And what are thefe tidings fo prefaced with a behold?
For unto you is born this day, in the (ity of David, a
Saviour, vjbich is Chrijl the Lord. Thefe are the
good tidings, 'I'hat Jefus Chrift is come, and that he
is the Saviour by office. We Tnall not infift on this ;
only, I. We find a brief view of this fubjcd: in the
following words ; which hold forth clearly Chrift,
(»od and man in one pcifon, completely qualified,
and excellently furnlthed for his ofnces. 1. It is alio
clear, if we look to the excelleiTt elfeQs that follow
his being fo furnifhed : as, his falisfying juftlce, his
fetting captives free, bis triumphing over principali-
ties and powers, his drftroying the works of the
devil, ^r. there cannot be more excellent works or
cftlds fpoken of. "... Il is clear, if v.c look to him
from
62 ISAIAH LIII. I. Scrm. i.
frjom whom this report comes, and in whofe breaft
this news bred, (if we may fpeak I'oj it is the refult of
the counfel of the Godhead ; arid therefore, as the
report here is made in the Lord*s name, fo he is coni-
pl;iincd to, when it is not received at the prophet's
hand. And, 4. It is clear, if we look to the myileri-
oufnefs of this news, angels could never have conceiv-
ed it, had not this report come ; thefe things lliew,
that it is great, glorious and good nev.'S, glad tidings,
as it is in the end of the former chapter, That ivbich
hath not been told them JJjall they fee, and that which
ihcy have not heard jhall they conftder.
The firft ufe is, To draw our hearts to love the
gofpel, and to raife our eftimation of it. Peoples ears
are itching after novelties, and ye are much grown
put of conceit with this news ; but is there in any
news fuch an advantage as in this ? when God fends
news to men, it mult be great news j and fuch, in-
deed, is this.
Ufe 2. Therefore be afraid to entertain a loathing
of the plain fubftantial truths of the gofpel : if ye had
never heard them before, there would probably be
fome Athenian itching to hear and fpeak of them ;
but thev fhould not be the lefs valued, that they are
often heard and fpoke of.
Ufe 3. Therefore think more highly of the gofpel,
feeing \\ contains the fubftance of this good news and
glad tidings ; and value gofpel-ordinances the more,
vherebv thefe goo(i tidings are fo often publilhed ami
made plain to you.
2. More particularly ohfcrvc. That Jefus Chrift,
and what concerns him, the glad and good news of
a Saviour, and the reporting of it, is the very proper
work of a ininifter, and the great fubjecl ol his preach-
ing ; his proper work is to make him known : or
take it thus, Clirift is the natural fubje*^ on which all
preaching fliould run. This is the report the prophet
ipeaks of h^re ; and, in cifcd, it was fo to John and,
the
8erm. i. ISAIAH LIII. i. 6^
the other apodles, and fhould be fo to all minifters ;
Chrift Jefus, and what concerns him, in his perlbn^
natures and offices ; to know, and make him known
to be God and nian ; to make him known in his of-
fices, to be prieft, prophet, and king ; to be a prieft,
in his fuffering and fatisfying juftice ; to be a prophet,
in revealing the will of God ; to be a kirig, for fub-
duing our lufts and corruptions ; and to know, and
make him known, in the way by which fmners, both
preachers and hearers, may come to have him to be
theirs, as follows in this chapter. This, this is the
fubjed of all preaching ; and all preaching (hould be
levelled at this mark. Paul is, i Cor. ii. 2. peremp-
tory in this, / determined to know Jiothing among yoiiy
but ycfus Chr'iji^ and him crucified : As if he had faid,
I will meddle with no other thing, but betake myielf
to this ; not only will he forbear to meddle with civil
employments, but he will lay afide his learning, elo-
quence and human wifdom, and make the preaching
of Chirift crucified his great work and ftiidy. The
reafon of this is, Becaufe Chrift (lands in a fourfold
relation to preaching. 1. Jle is the text, to fay fo,
of fermons : all preaching is to explain him, A6ls x»
43. To him give rdl the prophets wit tiefs \ and fo do
the four evangelifls, and the apoftolic epiftles, which
are as fo many fermons of him ; and that preaching
which (lands not in relatioii to him, is bcfide the
text. Mark 2. He is holden out as the foundation
and ground-wqrk of preaching ; fo that a fermon
without him, wants a foundation, and is like the
building of a caftle in the air, 1 Cor. iii. 10. — I have
laid the foundation^ and another huikkth thereon ; but
let every man take heed hoiv he buildeth, for other foun-
dation can no man. hi)' than that which is laid, which is
fefus Chrifi ; importing, that all preaching, (hould be
fquared to, and made to agree with this foundation-
done. 3. He fiands as the great end o'i preaching,
not only that hearers may have him known to their
judgemenrs.
64 ISAIAH LIII. I. Serm. it
judgements, but may have him highefl in their hearts
and aft'edions, 2 Cor. lii. 4. We preach not otirftk.K\<!,
that is, we not only do not preach ourfelves as the
fubjecl, but we preach not ourfelves as the end of
our preaching ; our defign is not to be great j or much
efteemed, but our end in preaching is to make Chrifl
great. 4. He (lands, in relation to preaching, as he
IS the powet and life of it ; without whom, no preach-*
ing can be efl'ectual, no foul can be captivated and
brought in to him. Hetice, 1 Cor. i. 23. the apoltle
faithj We preach Chr'tjl crucijied, to the Jews a Jium-
hling-block^ they cannot abide to hear him ; and to
the Greeks foolijhnefs ; but to them that are faved^ the
power of God, and the iioifdom of God.
The firft iifes are for minifters, which we fiiail not
now infifl: on; only, i. Were Chrift more the fub-
jecl and fubftance of our report, were ^e more dili-
gent in difplaying his excellencies, it is like it might
go better widi us. 2. There is great need of being
"wary, that the report we make of "him fuit well with
the foundation. And, 3. The neglecl of this may
be the caufe of much unfuccefsful preaching, becaufe
Chrifl is not fo preached, as the fubjeft matter and
end of preaching requires ; many truths are, alas !
fpoke without refpedl to this end, or but with very
little refpedl to it.
Particular ifes for you that are hearers are thefe j
I. If this be the great fubjecl of minifters preaching,
and that which ye fhould hear mod gladly ; and if this
be mofl: profitable for you, I fliall be particular in
fome few directions to you, which will be as fo many
branches of the ufe. And firil. Of all the troths
that people ought to welcome and dudy, they fliould
welcome and ftidy thole that mofl concern Chrift
and the covenant of grace, as foundation-truths, and
feek to have them backed by the fpirit. We are afraid
there is a fauk among Chriflians, that mofl plain and
lubflaniial truths are not fo much regarded ; but fome
things
Serm. i. ISJIAH Lilt, i; 65
things that may further them in knowledge, or tickle
their aff'etlions, or anfwer a cafe, are almofl only
fought after. Thefe things, it is true, are good ; but
if the plain and fubflantial truths of the gofpel were:
more ftudied and made ufe of, they have in them
what would anfwer all cafes. It is much to be la-
mented, when people are more taken up with notions
and fpeculations, than with thefe foul-faving truths ;
as, that Chrift was born;* that he was a true man;
that he was^ and is king, pried, and prophet of his
church, ilfc. and that other things are heard with
more greedinefs : But, if thefe be the great fubjed of
miniflers preaching, it fliould be your great ftudy to
know Chrift, in his perfon, natures, offices and co-
venant ; what he is to you, and what is your duty to
him, and how you fliould walk in him, and with him*
This was Paul's aim ; / count (faith he) all things lofs
and dung, for the excellency of the knowledge of Chrifi^
that I may know him, and the power of his refurrcclioti^
and the fellowjhip of his fufferings, hd, Phil. iii. 8, 9j
10. As. if he would fay, It is my defign, not only
to make him known, but to know him myfelf. There
is little faith in Chrift , and diftinftnefs in making ufe
of his offices ; people take but little pains to know
thefe things ; therefore, on the one fide, let me ex-
hort you to make this more the fubjett of your en-
quiry ; and on the other fide, take it for a reproof^
that there is fuch a readinefs to fnuif when plain truthsi
are infided on, or when they are not followed in fome
uncouth or ftrange way, which fhews, that we are
exceeding unthankful to God for giving us the belt
things to fpeak, hear, and think of.
2. Think highly of the preaching of Chrift ; and
to have miniflers to preach him. He is the belt
news; and God hath fent miniflers on this errand,
to make it known to you. Had he fent them to tell
you all the fecret things to come that are in God's
purpofe, and all the hidden works of nature, it had
1 not
66 ISAIAH LIII. I. Serm. t.
not been comparable to this news. What would ye
have been ? O what would fabbath-days and week-
days, your lying down and rifing up, your living and
dying been, if this news bad not been lent ? Ye muft
have had a finful and fad life, and a moft comfortlefs
and terrible death : therefore reckon this gofpel a
thing of more worth than ye do ; and count their
feet beautiful on the mountains, that bring thefe news
and glad tidings, as it is, Ifa. Hi. The good report of
makintr peace betwixt God and finners fhould be
much thought of and prized, and counted a greater
favour than we ufe to reckon it. 3. By this ye may
know who thrives and profits bed under the gofpel,
even thofe that learn moft of Chrift, which confifts
not in telling over words. But, 1. In actual improv-
ing of him, as it is Eph. iii. 20. Ve have not fo learn-
ed Chriji, but fo as to improve what is in him. 2. In
jin experimental feeling thefe effects in us, that are
mentioned to come by Chrift ; which is what the a-
poftle means, Phil. iii. 10. That 1 may knoiv hi?n,
and the power of his I'efurrcdion^ and the felhoivjhip of
his fuffcriiigs ; that I may he conformable to his death,
I am afraid, that of the many that hear this gofpel,
there are but few that know Chrift this way. But if
he be the great thing that fhould be preached by us,
and that ye fliould learn, i. What is the reafon that
fo many fhould be ignorant of him, that the moft part
look rather like Turks and Pagans than like Chrifti-
ans ? God help us, what fliall we fay of the condition
of moft part of people, when the preaching of the
gofpel has not gained fo much ground on us, as to
make us know Chrift, in his pcrlon, natures and of-
fices, our need of him, and the ufe we Ihould make
of him ? But, 2. If we try how the knowledge of him
is improved, it is to be feared there be but very few
that know him in this refpecl. Do not many men
live as if they had never heard of them. Though they
hear that pardon of fm is to be had through him, and
that
Scrm. I. ISAIAH LIII. i. 67
that virtue to fubdue fin muft How from him, yet they
live as if no fuch thing were in him. li", befides the
evidences that are in your practice, fuch a queflion
were put to your confciences, this would be found to
be a fad truth. And, 3. If we will yet try further,
what experience people have of Chriit ; what virtue
thev find flowing from his refurredion ; what fellow-
fhip there is in his futierings ; what conformity to his
death ; what benefit redounds to them from his offices
of king, priefl and prophet, to the fubduing of fin,
and quickening to holy duties ; what benefit of fruit
from his death ; alas [ no more of this is to be found
with mofl, than if he had never died : what profit or
real influence, as to any fpiritual change, do any con-
fiderable number find in themfelves : and think ye all
thefe things to be but words ? they know him not,
that feel not fomething of the efficacy of his death and
refurrctlion in themfelves.
3. Ob/lrve, That the report concerning Chrifl:, is
the main fubjecl and errand that has been, and is,
and will be common to all the minifters of the gofpel,
to the end of the world. It is our report ; it was the
report of all the prophets. Ads x. 43. To bim bear
all the prophets ivitnefs. That through his 7mme, ivho-
foevcr believeth on him^ floould have rcmijjion of fins »
They all agree, and give a joint teftimony in thcfe
things that follow, i. In one fubjecl, Chrill, and the
fame things concerning him \ as, that the pardon of
fin is to be obtained in him, and through fahh in him,
and no other way, iffc. 2. In one commillion : they
have all one commillion, though they be not all equal.
All are not apoflles, yet all are anibaiiadors. 'i'lieie
is the fame authority for uj? to report, and you to re-
ceive the gofpel, as if Ifaiah or Paul were preaching.
The authority depends on the commillion, and not
on the perfons of men who carry it. 3. In one com-
mon end which they all have, and in one common
object they are feiU to preach to. 4. In this, that
I 1 they
^8 ISAIAH LIII. I. Serm. i.
they all hold of one common mafter, being gifts of
one and the fame Mediator, Kph. iv. PVben he afcend-
fd on high<, he led captivity captive ; and gave gifts to
?7ien, tofomc apojlles^ Stc.
The fiifl life is, To teach you not to think the lefs
of the tedimony, or matter tcftified, becaufe of thofe
that teftify it to you. If Ifaiah or Paul were teftifying
to you, ye would get no other tidings, though their
life and way would be of another fort and ftamp than
ours are. Alas ! for the mod part, we are warranted,
as well^as they, to make Chrifi known to you : there-
fore take heed of rejecting the teilimony of this Chriffc
that we bear witnefs unto ; it is the fame Chrifi that
the law and the prophets bear witnefs to \ There is
not another name given under heaven, whereby aftnner
can be favcd : It is through him, that whofoever be-
lieves on him, may receive remilFion of fin,s. In this
ye have not only us, but the prophets and apoftles to
deal with, yea, Jefus Chrift, and God himfelf; and
the rejecting of us, will be found to be the rejecting
of them. It is the fame teftimony for the matter that
it was in Ifaiah's time; and therefore, tremble and
fear all ye that flight the gofpel. Ye have not us for
your party ; but all the prophets, and Ifaiah among
the reft, and our Lord Jefus Chrift, who hath faid.
He thai receiveth you, rccciveth me ; and he that defpif-
eth you, defpifeth me. There will be many aggrava-
tions of the guiit of an unbeliever, and this will be a
main one, even the teftimony of all the prophets that
concur in this truth which they have rejected. Take
heed to this all ye Atheifts, that know not what it is
to own your fins ; and all ye hypocrites, that coin and
counterfeit a religion of your own ; and all ye lega-
lifls, that lean to your own righteoufnefs. What will
ye fay, when it fliall be found that ye have rejected
\\\\ thefe tcftimonies? Ye mufl either fay, ye reckon.,
^d them faU'e witnefies, which ye will not dare to fay;
or tl^at ye uccoviutcd them true, and yet would not
receiyq
Serm. 2. JSAIAH LIII. 'i. 69
receive their teftimony : and the befl: of thefe will be
found b;id enough ; for if ye counted them true, whv
did ye not believe them ? this will be a very pungent
dilemma.
Ufc 2. For comfort to poor believers. They have
good ground to receive and red upon Jefus Chrilh
There is never a prophet, apoille, or preacher of the
gofpel, but he hath fealed this truth concerning Chrift.
What needs any fmner be fearful to clofe with him ?
Will ye give credit to the teftimony of Ifaiah, and of
Peter, A6ls x. 43. and of the reft of the prophets and
apoiUes ? then receive their reports ; and be you your-
felves among the number of believers, that their tef-
timony may be refted on. We are perfuaded, there
is one of two things that will follow on this do6lrine ;
either a ftrong encouragement to, and confirmation
of believing, and refting on Jefus Chrift for pardon,
of fm ; or a great ground of aggravation of, and ex-
poftulation with you for your guilt, who care not
whether ye receive this report or not. We lliall fay
no more now, but God blefs this to you,
SERMON II.
Isaiah LIII. i.
Who hath believed our report ? And to ivhom is the ami.
of the Lord revealed f
THE prophet Ifaiah is very folicitous about the
fruit of his preaching, when he preached con-
cerning
70 ISAIAH LIII. I. Serm. 2.
cerning Chrifl: : As, indeed, it is not enough for mi-
nifters to preach, and for people to hear, except fome
fruit follows. And now, when he has been much in
preaching, and looks to others that have been alio
much in that work, he fadly regrets the little fruit it
had, and would have among them, to whom C.hriil
was and fliould be fpoken of. A thing, that in the
entry fliould put us to be ferious, led this complaint
of Ifaiah iland on record againlt us ; feeing he com-
plains of the hearers of the gofpel, not only in his
own time, but in ours alfo.
We told you there were four things in this firft
part of the verfe. i. The great errand that minifters
have to people : It is to report concerning Chriit.
And befides what we oblerved from this head before,
looking (till to the fcope, we fliall obfcrve further :
1. The end that minillers fliould have before them
in preaching Chrifl: and the gofpel is. That the hear-
ers of it may be gained to Jefus Chrifl: by hearing, fo
as they may be brought to believe on him : It is, in a
word, to gain them to faving faith in Chriit.
It is implied, That Jefus Chrift only is to be pro-
posed as the objeft of faith, to be relied on by the
hearers of the gofpel ; and that he is the only ground
of their peace. There is no name that can be men-
tioned for the falvation of fouls, but this name only ;
and there is no other gofpel can be propofed, but that
which holdeth him out to the people.
3. Obfcrve, (Which is much the fame with the for-
mer obfervation, but I would fpeak a little more par-
ticularly to it.) That by preaching the gofpel, jefus
Chriit is laid before the hearers as the objed of their
faith, and propofed to be believed in by them, elfe
there would be no ground of this complaint againil
them : But wherever this gofpel is preached, there
Chriit is laid, as it were, at the heart or door of eve-
ry foul that hears it, to be believed and refl:ed on.
This is the great errand of the gofpel, To propofe to
people
Serm. 2. ISAIAH LTII. 1. 71
people Jefus Chrift as the objed: and ground of faith,
and to reprefent him as the only one to be reftcd on
for that very end. When the apoflle fpeaks, Rom.
X. 8. of the dodtrine of faith, he faith, // is not now.
Who fl^all afcend into heaven ? 72or, Who /hall dcfcend
into the deep ? But the -word is near thee, even in thy
tnouth and in thy heart. What- word is that ? The
loord of faith ivhich we preach. Now, (iiith he, Chrift,
by the preaching of the gofpel, is brought fo near us,
that he is brought even to our hearts and mouths ; fo
near, that (if we may fo fpeak) people have no more
to do but to (loop and take him up, or reft thcmfelves
entirely on him ; yea it bringeth him into their very
heart, that they have no more to do but to bring up
their heart to confent to clofe the bargain, and with
the mouth to make confeflion of it. And thefe words
are the more confiderable, becaufe they are borrowed
trom Deiit. xxx. where Mofes is fetting death and life
before the people, and bidding them chufe : though
he would feem to fpeak of the law ; yet, if we confi-
der the fcope we fliall find him fpeaking of Jefus
Chrift, holden forth to that people under ceremonial
ordinances, and fhewing them that there v/as life to
be had in him that way ; and, according to God's in-
tent, they had life and death put in their choice.
I know there are two things neceffary to the acting
and exercifmg of faith. The firfl is objective ; when
the obje6t or ground is propofed in the preaching of
the gofpel. The fecond is fubjeftive ; when there is
an inward, fpiritual, and powerful quickening and
framing of the heart to lay hold on, and make ufe of
the object and offer. It is true, that all to whom the
offer Cometh are not quickened ; but the doctrine
faith, That to all to whom the gofpel cometh, Chrift
is propofed, to be believed on by them, and brought
near unto them : fo that we may fay, as Chrift faid
to his hearers, The kingdom of God is come near unto
yoit. Both Chrift and John brought and laid the king-
dom
72 ISAIAH LIII. i. Serm. 2/
dom of heaven to the jews ; and it is laid as near to
you in the preached gofpel. This is it then that the
doctrine lays, 1 . That the gofpel holdeth forth Chrift
as a fiifficient ground of faith to rell upon. And,
2. With a fufficient warrant to thofe who hear it, to
make ufe of him, according to the terms on which he
is offered. And, 3. It brings him fo expreffingly
liome, as he is Jaid to the doors and hearts of finncrsi
who hear the gofpel ; that whoever hath the offer,- b^
muft neceffarily either believe in, and receive .Chrill,
or reje£t him, and the report reprefented of him in
the gofpel. 'A . ■- •
1 Ihall, Firjl^ a little confirm this doftrine j and
then, Secondly^ make ufe of it* .
Firji^ I ffiall confirm it from thefe grounds, i.
From the plain offers which the Lord makes in his
word, and from the warrant he gives his minilters to
make the fame offers. It is their commiffion to pray
them to v/hom they are fent, to be reconciled : to tell
them, That God ivas^ in Chriji^ reconciling the world
io himfcljy as in 1 Cor. v. 19, 20. and, in Chrilt's
ftead, to requefl: them to embrace the oifer of recon-
ciliation : To tell them that Chrifl: died for thofe fm-
-ners that will embrace him, and that he will impute
his righteoufnefs unto them : and chap. vi. i. We be-
Jeech you (faith he) that ye receive not this grace in vain ;
which is not meant of faving grace, but of the gra-
cious offer of grace and reconciliation through him.
This is miniflers work, to pray people not to be idle
hearers of this gofpel ; For (faith he) / have heard
thee in a time accepted^ and in a day of falvation have I
fuccotired thee : Behold, now is the arceplcd time ; he--
hold^ noiv is the day of falvation. The force of the ar-
gument is this. If ye will make this gofpel welcome^
\e may get a hearing ; for now is the day ol falvation,
therefore do not neglect it. So Pfalm Ixxxi. 10, ii*
(where God makes the offer of himfelf largely) Open
thy mouth ivide, and I ivillfiU it. The oiler is of him-
felf,
Serm. i. ISAIJH LIII. i. ^3
felf, as the words following make clear ; My people
zvould not hearken to my voice, and Ifracl ivoidd none of
me; for they that refufe his word, refufe himfelf.
And hence, Ifa. Ixv. i. he faith, 1 am found of iheni
that fought me not ; Ifaid, Behold me, behold me, unto
a nation that was not called by my name : And to the
Jews, I have flretched out my hands all day long to a re-
bellious people. 1. We may clear and confirm it front
thefe fimilitudes ; by which the offer of this gofpel is
as it were, brought to the dooi-s of people. And there
are feveral fimilitudes made ufe of to this purpofe ; I
fliall name but four, i . It is fet down under the ex-
preflion of wooing ; ^s, 1 Cor. xi. 2. / have cfpoufed
you as a chcfie virgin to Chrifi. This is ordinary, and
fuppofeth a marriage ; and a bridegroom, that is by
his friends wooing and fuiting in marriage : So that
(as we fhew) where ever the call of the gofpel comes,
it is a befpeaking of fouls to him ; as. Cant. viii.
Whatfhall we do for ourfifter in the day that fhe [hall be
fpoken for? 2. It is fet forth under the expreflion of
inviting to a feafl ; and hearers of the gofpel arfc called
to come to Chrift as ftrangers, or guefts are called to
come to a wedding-feaff ; Mat. xxii. 1, 3, 4. All
things are ready, come to the wedding, he. Thus the
gofpel calleth not to an empty houfe that wants meat,
but to a banquetlng-houfe where Chrifi is made ready
as (he cheer, and there wants no more but feafling cii
him. So it is reprefented under the fimilitude of eat-
ing and drinking, John vi. 27. He that eats me, even
he Jhall live bv me. 3. It is mentioned often under the
expreflion or fimilitude of a market, where all the
wares are laid forth on the ftands, Ifa. Iv. i. Ho, eve-
ry one that tbirfts come to the waters, &c. And left it
fhould be faid, or thought, that the proclamation is
only to the thirfty, and to fuch as are fo and fo quali-
fied, ye may look to what followeth, Let him that hath
no money come ; yea, come buy without money, and %vith-
cut priee ; and to the offer that is made to thofe of
K Laodicea,
74 ISAIAH LIII. I. Serm. 2.
Laodlcea, Rev. iii. who, in appearance, were a hy-
pocritical and formal people, yet to them the coun-
fel and call comes forth, Come buy of me eye-falve,
and gold tried in the fire, ho.. It fays, the wares are
even in their offer, or offered to them. 4. It is ex-
preifed under the fimilitude of a Itanding and knock-
ing at a door, becaufe the gofpel brings Chriil a
knocking and calling hard at finners door. Rev. iii.
20. Behold, I Jiand at the door and knock ; if any inan
•will hear ?ny voice, and open the door, I ivill come in to
hi?n, andfup with him, and he with me. So Cant. v.
2. By the fleepy bride it is faid, It is the voice of my
beloved that knockcth. And Pfalm xxiv. laft four ver-
fes, it is cried out. Lift up your heads ye gates, and be
lift up ye everlafiing doors, that the king of glory may
come in ; Which is an earnefl invitation to make way
for Chrift Jefus, wanting nothing but an entry into
the heart ; whereby w^e may fee how near Chrift comes
in the gofpel, and is laid to our hand. 3. We may
confirm it from the nature of faith, and of the obedi-
ence that is required to be given to the command of
believing. Where ever this gofpel comes, it tieth
and obligeth all the hearers to believe on Chrift ; that
is, to receive and welcome him : and there could be
no receiving of him, if he were not making an offer
ofhimfelf. Thus it is faid, John i. 11, 12. He came
unto his own, but his own received him not ; but as many
as received him, to them gave he power to become the
fons of God. He came to both, thefe who received
him, and to thefe who received him not ; but he gave
to believers only this privilege of fonfliip. If we look
to all the names of faith, as, Qoming to Chrifl, eating
and drinking of him, receiving of him, rejiing on him,
life, they all fuppofe that Chrift is near to be catched
hold of, and within terms of fpeaking and meeting,
to people that hear the gofpel. 4. It may be confirm-
ed from the many fad complaints that the Lord makes
for not receiving him, and not believing his word, ~
and
Serm. 2. ISAIAH LIII. i. 75
and from the dreadful defcrlptions,, by which he holds
out the fill oi unbelief; all which will make out this.
That God lays Chrill at the door of fmners in his
word. Hence, John v. 40. our Lord fays, TV will
not come unto ?ne, that ye may get life : And Mat. xxxiii.
at the clofe, yerufalcm^ Jerufalem^ bow often would
I have gathered thee, and ye would not. This was
what did aggravate their fin. That he would, and
they would not. So Pfalm Ixxxi. My people would
not hearken to my voice, and Jfrael would none of me.
And Luke vii. it is faid, the fcribes and the Pharifees
rejeded the counfel of God againji then f elves. And
Ads xiii. 54. when the Jews rejected Chrift, it is
faid, They judged thejufelves unworthy of everlajlin^i
life ; and therefore the apoftles fay, that they will
leave them, and turn to the Gentiles. 5. We may con-
firm it from this. That in refpedil of the gofpel, and '
offer made in it, Chrift comes alike near to all that
hear it ; for if he be near to fome, then he is near to
all, I mean in regard of an objedive ne:irnefs, there
is the fame warrant to fpeak and make the offer to all,
before there be fome dilcovery made for qualifying
the do6lrine to fome. It is true, there is a difference
in refpecl of the power that accompanies the gofpel ;
but as it layeth out the offer of Chrifl, and life thro'
him, it comes alike near to all the hearers of it : invi-
tation comes to all, and in the fame terms, to them
that refufe, as well as to them that receive him, the
fame gofpel is preached to both. A fixth confirmation
is from the nature of God's adminiflration of his ex-
ternal covenant, which is fcaled in baptifm to both ;
not one covenant to one, and another covenant to
another, but the fame covenant on condition of believ-
ing to both. Behold then, in the preaching of this
gofpel, that Chrift comes near you, even to your
door, in refpecl of the mediate ordinances ; as near as
he did to Abraham and David ; although God had
his extraordinary ways ciif manifefling himfelf to then^
K 2 not
76 ISAIAH LIII. I. Serm. 2,
not common to others ; yea, this day the gofpel
is more clear objeclively to you, than it was to Abra-
ham, who rejoiced to fee Chrift's day afar off, when
it was veiled ; yea, the gofpel is as clearly preached
to you, as thofe who are now before the throne of
God had it preached to them, as to the matter of it,
though we will make no equality as to the manner of
it.
Ufe I. Advert to this, when ye come to hear the
gofpel preached, and think how you are in meeting
terms with God, and how near Chrift comes unto
you : the word of faith lays him fo near, that ye have
no more to do but to receive the offer of him, to be-
lieve in and clofe with him, and come as living ftones
to be built upon him as a fure foundation.
But it will be a{ked. How comes this gofpel fo near ?
how does it bring Chrift fo near to fmners ? Anfwer ;
In thefe five Heps : i . As it makes the report of Chrift,
and brings the tidings of fuch things ; as, that he is
born, and that he hath fuffered, and for fuch an end,
and that we may partake of the benefit of them on
fuch terms : It makes the proclamation by way of nar-
rative ; and tells what he did, what good may be got
qf him, and hov^ we may come by it. 2. As it brings
an offer of thefe good things on the term.s on which
they are to be got : So that it never tells that Chrift
is come, but it fays alfo here is life to be got by hint
for him for you, if ye will take the way propofed to
come by it. Therefore when the proclamation comes
forth, That all things are ready; the next word is,
Co?ne to the wedding : And when in the one word he
fays, IJiand at the door and knock ; at the next he fays.
If any man will open the door, I will come in to him, and
flip with him, and he zvith me : And when, Ifa. xxviii.-
It is faid. He is a precious corncr-ftone, a tried foiuida-
tion-Jione laid in Zion ; the next word is. He that he^
lievcs on him jhall not inake hafte ; or, as the apoftle
hiith it, flmll not be ajhann^d ar confounded. Thi^ makes
' ^he
Scrm. 2. ISAIJH LIII. i. 77
the gofpel glad tidings, becaufe it comes always
with an offer of Chrift, and of life in him. 3,
When the otFer is made, and the precious wares are
lexpofed to fale in this proclaimed fair of grace, a
command comes out, chufe life, come buy the
wares, believe, receive the offer, as is clear in all
the places we named before : It leaves not people in-
different to receive or not, but chargeth them as they
would be obedient to a command to receive him,
I John xxiii. 3. This is bis commandment. That ye
Jloould believe on the name of his So?i "Jcfus Chriji. This
"is the great gofpel command ; and minifters have not
only the telling of this nevi's, and warrant to make
the offer, but a commifTion to command people to re-
ceive it, and therefore the neglecting and flighting of
the ofler is a fm oppofite to the command. 4. It not
only makes the offer, and backs the offer v/ith a com-
mand to embrace it, but it fvi^eetens the command
with many gracious promifes knit to it, as Ifa. Iv.
Hear, and your foul JJ^all live ; and I -will ?nake an ever-
lajling covenant with you, even the fiire mercies of Da-
vid : And whenever the command of believing come
out, it is always with a promife ; as Paul deals with
the jay lor. Ads xvi. Believe and thou fh alt be faved :
And Mark xvi. towards the clofe, the Lord fays.
They that believe Jhall be faved, to encourage to faith
in him, 5. It prefles the offer, and commands the
embracing of it with a promife and with a threatning ;
for the offer is not conditional, but alternative, Mark
xvi. If ye believe not, ye Jhall be damned : So Deut.
XXX. death and life are propofed, and they are bid
chufe. If the gofpel be not effectual in its commands
and promifes, it will be effectual in its threatnings :
The word of God will triumph one way or the other,
and not return to him void, as is very clear, Ifa. Iv.
11. and 2 Cor. ii. 15, 16. It triumplis in fome while
they are brought by the promife to give obedience to
t];e command of believing, and to them it becomes
the
78 ISAJAH LTII. i. Serm. 2.
the favour of life unto life : and to others it triumphs
as to the execution of the threatning on them for their
unbelief, and to them it becomes the favour of death
unto death. In a word, Chrift Jefus comes fo near
people in this gofpel, that he muft either be chofen,
and life with him, or refufed, to the dedruclion and
death of the refufer. Ye have the fame Chrift, the
fame word, the fame covenant, the fame obligation
to believe, propofed to you, that believers from the
beginning of the world had, and another ye will not
get ; and what more can the gofpel do to bring
Chrift near to you ? When it brings him fo near, that
ye have him in your offer, and the authority of God
and his promifes interpofed, to perfuade you to accept
the offer ; and threatnings added, to terrify you,
that if ye accept it not, ye fhall perilh : In which re-
fpeft we may fay as the prophet Ifaiah doth, chap. v.
What could God do more to his 'vineyard luhich he hath
not done ? as to the holding forth of the objed of faith,
Jefus Chrift, to be refted on by you.
But fome, it may be, will objedl here, i. If there
comes not life and power with the offer, it will not
do the turn : we cannot believe, nor receive the of-
fer. Ayifiv. Whofe fault is it that ye want ability ?
It is not God's fault ; ye have a fure ground to be-
lieve : his word is a warrant good enough ; the pro-
mifes are free enough ; the motives fweet enough :
the great fault is a heart of unbelief in you, that ye
will not believe in Chrift, nor open to him when he
is brought to vour door. I doubt, yea, I put it out
of doubt, when all that ever heard the gofpel iliall
ftand before the throne, that there will not be one
found that fhall dare to make this excufe, that they
were not able to receive Chrift : The gofpel brings
Chrift fo near them, that they muft either fay yea or
nay : It is not l"o much I cannot, as I will not'belicve ;
and that will be found a wilful and malicious refufal.
2. It may be objected. But how can this gofpel
come
Serm. 2. ISAIAH LIII. i. 79
come to all alike, feeing it cannot be that thofe that
never get good of the gofpel have it as near to them,
as thefe that gets the faving fruit of it ? Anfiv. Not to
fpeak of God's purpofe, or what he intends to make
of it, nor of the power and fruit that accompanies it
to fomt, and net to all ; it is certain the gofpel and
Chrift in its oifer comes alike near to all that hear it :
It objectively reveals the fame glad tidings to all, with
the conditional offer of life, and with the fame com-
mand and encouragement, and certification in threat-
nings as well as promifes. In thefe refpefts Chrift is
brought ahke near to all ; and when God comes to
reckon, he will let fmners know in that day that the
gofpel came to their door, and was refufed ; yea it
comes, and where it comes will take hold of fome to
pluck them out of the fnare, and be ground of faith
to them ; and to others it will be a ground of chal-
lenge, and fo the favour of death unto death : For
though it takes not effedt as ro its promifes in all,
nor in its threatnings to all ; yet, as to either death
or life, it will take effect in every one ; fo as Hfe be
refufed, death comes in the room of it.
But it may be alked. Why will God have Chrift in
the offer of the gofpel brought fo near the hearers of
it? Anfw. I. Becaufe it ferves to commend the grace
and love of God in Chrift Jefus, when the invitation
is fo large that it is to all ; it fpeaks out the royalty
of the feaft, upon which ground, 2 Cor. vi. i. it is
called grace, the offer is fo large and wide. 2. Be-
caufe it ferves for warranting and confirming the eledl
in the receiving of this offer ; for none of the eled:
could receive him, if he were not even laid at their
door. It is this which gives us warrant to receive
that which God offers. It is not becaufe we are elect-
ed or beloved of God before time, or becaufe he pur-
pofed to do us good, that we beheve ; thefe are not
grounds of faith, being God's fecret will : But we be-
lieve, becaufe God calleth and maketh the ofter, in-
viteth
86 ISAIAH Llil. i. Serfti. ig.
viteth and promifeth, knowing that he is faithful^
and we may truft in him. Hence David fays, / will
never forget thy "juord, and in God will I praife his
word; for the word in its offer fpeaks alike to all, and
to none particularly. Indeed when it comes to the
application of promifes for confolation, that is to be
made according to the qualifications in the perfons,
but the offer is to all. 3. Becaufe by this means the
Lord hath the fairer accefs to found his quarrel and
controverfy againfl unbelievers, and to make their
ditty and doom the clearer in the day of the Lord^
when it is found that they never received the offer ;
My people would not hearken to my voice, and Ifrael
would none of mc ; therefore I gave them up to their owH
hearts lujis, and they walked iii their own coiinfels. And
this is an approbation given to juflice here ; it Is but
juft, feeing they would not receive thee, that they get
worfe in thv room.
life 2. Seeing Chrift comes near you in this gofpelj
and this is one of the market-days, I intreat you,
while he is near, receive him ; call upon him while
he is near ; or take it in the plain words of the apo-
ftle, open to him, take him in, give him welcome
while he urges himfelf to fay fo on you. There is
not a confcience in any man that hears this gofpel^
but he \vill have this tedimony from him in it. That
he came near them, was in their fight, and within
their reach and power, as it were, if they would have
put out their hands to receive him. And feeing it is
fo, O receive this gofpel ! give hini room : while he
is content to fup with you, take him in ; make fure
union with him. This is the end why this report is
made, and Chrifl is laid before you, even that you
may call yourfelves upon him.
I would follow this ife a little, by way of exhorta-
tion and expoftulation jointly, feeing the doctrine
will bear both ; for when Chrift Is brought fo near,
even to the mouth and to the heart, it wi^l be great
ground
Sertti. 2> ISAlAti U\\. ' U gj
ground of reproof and expoftulation^ if he be tejeded.
Be exhorted, thereforcj to be in earned ; feeing,
I. It is a matter of fuch cojicernment to you. Many
nations, kings and kingdoms, have not had Chrift ^o
iiear them as you have ; neglect not fuch an oppor-
tunity. Do ye think that all that is faid in the gofpel
concerning this, is for nothing ? Is it for no ufe that
fuch a report is made, and preaching continued fo
long among you ? and if it be for any ufe, is it not
for this, that ye liiay receive the feport ; and mav^
by doing fo, get your fouls for a prey r To what ufd
will preaching be^ if this ufe and end of it be milfed ?
will your hearing the gofpel make your peace with
God, if Chrift be not received? 2. Confider the ad-
Vantages you may have by receiving the gofpel, that
others have not* Is it a little thing to be called to
God's feaft, to be married to Chrift, to be made
friends with God, and to enjoy him for ever ? Thd
day comes when it will be thought an advantage ; and
are there motives to perfuade to any thing, like thofd
that are to induce to that ? 3. Confider what it is that
we require of you : it is no ftrange nor hafd thing ;
it is but believing ; and this is nothing elfe, but that
the report concerning Chrlll be received, yea, that he
be received for your own good. This is what the
gofpel calls you to, even to betake you to a phyfician
for cure, to betake you to a furety for youf debt. If
you could efcape a reckoning and wrath another way^
it were fomething ; but when there is no other way to
obtain pardon of fin, aiid peace, or to cfcape wrath,
and obtain favour and friendfiiip with God, but this ;
and when this way (to fpeak fo) is macic fo eafy, that
it is but to ftoop down, and to take up Chrift at your
foot, as it were, or to roll you'/lelves on him, how
inexcufable will you unbelievers be, when you fliall
be arraigned before his tribunal ? But, 4. Look a lit-
tle farther to what is coming : If you were to live al-
ways here, it were iiard enough to live at enmity with
L God :
82 ISAIAH Llir. I. Serm. 2.
God : But have ye felth of a judgment after death ?
If fo, how will ye hold up your faces in that day,
that now refufc Chrifl ? Will not horrible confufion
be the portion of many then ? and will any ground of
confufion be like this, the flighting of Chrift ? when
he fhall be feen coming to judge the (lighters of him,
what horror will then rife in confciences, when he
fhall appear, and be avenged on them that were not
obedient to this gofpel ? As is mod clear, 2 TheiT. i.
When our Lord jfefus Jhall be revealed in flaming Jire,
ivitb his mighty angels from heaven^ to take vengeance
on all that knoiv not God^ afid obey not the go/pel. 5.
Confider., that death and life are now in your offer,
chufe or refufe: I fpeak not, nor plead here for free-
will, but of your willing choice of that which ye have
offered to you ; for one of two muft be, either fhall
ye willingly chufe life, which is a fruit of grace ; or
refufe life, and chufe death, which will be found the
native fruit of your corruption. Ye may have life by
receiving Chrift, who is laid at your door; and if ye
refufe him, death will follow it : As now in hearing
this gofpel, ye behave in chufmg or refufmg, fo will
the fentence pafs on you at the great day ; and fo your
fentence, in a manner, is written down with your
own hand, as it is faid, Acls xiii. 46. Te Judge your-
felves iniivorthy of eternal life ; not out of humility,
but malicloufly. Now when the matter is of fuch
concernment, beware of playing the fool. If ye v/ill
continue prefumptuous and fecure, following your
idols, what will the Lord fay, but let it be fo, ye are
not wronged when ye get your own choice ; and he,
as it were, doCs but ratify the fentence which ye have
part on yourfelves. I fhall add but this one word
more, and befeech you that ye would ferioufly lay
this to heart, as a weighty thing, confidering the cer-
tification that follows on it : it is not only death, but
a h(->rrible death, wrath, and wrath with its aggrava-
tion from this ground j like that of Capernaum, that
was
Serm. 2. ISAIAH LIII. i, 85
was lifted up to heaven in this refpeft, having Chrift
brought fo near them. To whom this gofpcl is not
the favour of life unto life, it fhali be the favour of
death unto death. And think not this a common
motive, though it be commonly ufed ; it will bring
wrath upon wrath, and vengeance upon vengeance
on the hearers of this gofpel, beyond that of Sodom,
if ye be flill rejecters of it. Sure none of you wilf
think it an eafy thing to be puniflied as Sodom was,
nor digefl: well the curfe that came on them. Is there
any of you but would think it uncouth and ftrange,
yea ftupendious, to enter into their judgment, and to
have your lands turned to a (linking lake, and your-
felves eternally tormented with them ? But there is
more wrath and vengeance following on the fm of un-
belief, and rejecting of Chrift, when he comes to
your door in this gofpel. To clofe up all, Confider
that Chrilt is near you, and hath been long near you,
and wooing you ; ye know not how many years ye
fhall have ; how foon this gofpel may be taken from
you, or ye from it ; how foon ye may be put in the
pit, where ye will gnafh your teeth, gnaw your
tongues, and blafpheme God : Therefore be ferious
while Chrift is in your offer, and roll yourfelves upon
him while ye have him fo near you ; welcome this
hearing or report, while it founds in your ears, that
there may be no juft ground of this complaint againfl:
you, Lord J Who bath believed our report f
L 2 S E R.
64 iSAIAH UII. I, Serm. 3,
SERMON IIL
I s A I A n LJII. I ♦
Whs bath believed our report ? And to whom the is
. firm of the Lord revealed?
THE mofl part of men and women do not much
eileem the preached gofpel ; yet if it were con-
fidered, what is the Lord's end in it, it would be the
mod refrefliing news that ever people heard ; to hear
the report of a Saviour, is, and fiiould be, great and
glad tidings of great joy to all nations : And we fhould
be fo comppfed to hear fuch news from God, concern-
ing his will and our own welfare, as to be fuitably af-
fe(^l:ed with them. It is a wonderthat God fent fuch a
report to people, and in it hath brought Chrilt fo near
them, that he puts him home to them, and lays him
before them, even, as it were, at their feet ; and as
great a wonder, that when the Lord hath condefcendr
ed to give fuch a Saviour, and brought him fo near,
that all he calleth for is faith to believe the report, or
rather faith in him of whom the report is given : which
is the fecond thing i;i the words.
The fecond thing then is, The duty that lies on
people to whom the Lord fends the gofpel, or this re-
port, concerning Chrifl ; and ye may take it in this
general, That it lies on all that hear the gofpel to be-
lieve the report that \t bring;s concerning Chrift, and
by
Serm. 3. ISAIAH LIII. i. S5
by faith to receive him who is holden forth to them
in it. This is clearly implied : Ifaiah and all miniftera
are fent to report concerning him, and to bear witnefs
pf him ; and it is the dnty of all hearers to believe it :
and this is the ground of his and their complaint,
when people do not believe it. By comparing this
text with Rom. x. lO. and John xii. 38. we find it
to be fj\,ving faith that is here to be underflood.
I fhall open up this dodrine in three branche?^
which we find in the words, and will make way for
the ufe, I. That a people to whom Chrid is offered
in the gofpel, may warralitably accept of Ch'-iil: ; or,
the offering of Chrift in the gofpel is warrant enougli
to believe in him; otherways there had been no jufl
ground of expoflulation and complaint for not believ-
ing ; for though the complaint will not infer that they
had ability to believe, yet it will infer they had a u'ar-
rant to believe J for the complaint is for the neglect
of the dqty they were called to. 2. That they to
whom Chrift is offered in the gofpel, are called to be-
lieve: It is their duty to do it. Thus believing, in
1^11 that hear the gofpel is neceffary by neceflity of com-
mand, even as holinefs, repentance, ^c. are. 3.
That faving faith, is the way and means by which thofe
that have Chrift offered to them in the gofpel, come
to have a right to him, and to obtain the benefits that
the fcripture report to be had from him. Thus be-
lieving is neceffary as a means to the end of getting
Chri'i, and all that is in him. This is ulfo here im-
plied in the regret made of the want of faitli, which
deprives men of Chrift, and of the benefits of the
gofpel.
We fnall briefly difpatch the frfl cf thefe, which
is. That all that hear the gofpel preached, have v/ar-
rant to believe and receive Chrift for their eternal
pe:"cG, and for making up the breach betwixt God
jiiul them : this preached gofpel gives you all <^ war-
rant to accept of Jefus Chrift ; '.\nd. ve Ihould not feck
after,
86 ISAIAH LTII. i. Semi. 3.
after, nor call for another. I fhall firft premife two
diftinclions to clear this, and then confirm it. As
for the firft of the two diftinftions that ferve to clear
it, we may take the gofpel more largely and complex-
ly, in a covenant form, holding forth Chrift and his
benefits on condition of believing ; or we may take it
as it hold out a promife without particular mention-
ing of a condition. Now when we fay, that the gof-
pel commands and warrants all that hear it to accept
tlie offer, we do not mean the laft. That all that hear
the gofpel have warrant to accept the promife without
a condition, but the firft ; that is. That all the hear-
ers of the gofpel are commanded to accept of Chrift
offered. There is, by the preaching of it, a warrant
to clofe with the report, and take hold of the pro-
mifes, and the things promifed : fo that it is the gof-
pel conditionally propofed that gives warrant to be-
lieve, as believing refts on Chrift for obtaining life in
him. The fecond diftindion is. That we would con-
fider faith, as it refts on Chrift for obtaining union
with him, and right to the promifes ; or, as it applies
and makes ufe of the benefits to be got in and by
Chiift. The offer of the gofpel gives not to all a war-
rant to apply the benefits to be gotten by Chrift in-
ftantly ; but it warrants them to clofe with him firft,
and then to apply his benefits.
Secondly, For confirmation of this truth. That the
general preaching of the gofpel is a warrant for be-
lieving and exercifing faith on Jefus Chrift, for mak-
ing our peace with God, it is clear from thefe
grounds, i. From the nature of the gofpel. It is
the word of God, as really inviting to do that which
it calls for, as if God were fpeaking from heaven : It
is the word of God, and not the word of man, and
hath as real authority to call for obedience, as if God
fpake it immediately from heaven ; and the word of
promife is as really his word, as the word of command,
and therefore to be refted on and improved, as well
as
Serm. 3- ISJIAH LIII. i. 87
as we are to endeavour obedience to the command.
And if we think that God's teftimony is true, and if
we lay any jufl: weight on thefe three v-itnefTes teftify-
ing from heaven, and on thefe other three tefrifying
from earth, i John v. 7. then we may reft on Jefus
Chrift offered in this gofpel, and beheve that thofe
who reft on him fhall have Hfe ; for it is, as we faid,
as really God*s word, as if he were fpeaking it audi-
bly from heaven. 2. It may be confirmed from thefe
folemn things, the taord and oat/j of God, whereby
he hath mightily confirmed the external offer of the
gofpel, even by two immutable things, wherein it is
impofTible for him to lie ; that thofe who are fled for
refuge, to lay hold on the hope fet before them, may
have ftrong confolation, as in Heb. vi. 18. And.
God having thus faid and fworn about this external
covenant for this very end, that the hearers of the
gofpel may know, that they who receive Chrift offer-
ed therein ftiall have life, it is warrant fufiicient to
believe on him for life. It is alfo for this end that he
hath put feals to the covenant, circumcifion and the
paffover in the Old, and baptifm and the Lord's-fup-
per in the New Teftarhent ; which are extended, not
only to the eled, but to profeffors in the vifible
church, that every one who is baptized and admitted
to the communion, may have confirmation, that the
offer that God maketh of life through Chrift, is a
true and real offer, and will be made good to the
perfons that fhall receive it, and fo perform the con-
dition. 3. It may be confirmed from the end for
which God hath appointed the word and miniftry in
his church, even to make the offer of Chrift, and life
through him ; John xx. 31. T/jcfe things arc tarittcn,
that ye might believe that 'Jcfia Chrift is the Son of God ;
and that believing^ ye inight have life through his name :
The word is both written and preached for this very
end. 4. And lajl/y. It is confirmed from the expe-
rience of all the faints, and from the ground on
which
t^ iSJUl-t Liti. u Scrm. 3*
\vhich they believed, which was the fame that we have :
They had no other ground but the fame gofpel and
\vord that we have: It was not the fecret operation
or inftincl of the fpirit, it is that indeed which works
faith, but it was the word which was the ground of
their faith; for their is no warrant for faith but in
the word : and as many believers as have gone before
us, are as fo many inflances and e^iperiences to con-
firm this truth to us.
tJ/e. It ferves for good ufe to fuch as may coriie to
doubt and difpute what warrant they have to believe.
We fay, ye have as good warrant as Abraham^ Da-
vid, Paul, or any of the godly that lived before you
had : Ye have the fame gofpel, covenant and promi-
fes. It was always God's word preached which was
the ground of faith : and there needs not be much
difpiuing what is God's purpcfe ; for We are not call-
ed to look to that in the matter of believing, more
than in the matter of our duty : and as it were evil
rcafoning to difpute what may be God's purpofe in
the matter of our duty when we are called to it, it is
ns bad reafoning to difpute his purpofe in the matter
of faith. And therefore we leave this ufe with a word
of advertlfement, that this gofpel, as it lays Chrilt
before you, it gives you warrant to receive him, and
reft upon him; and we may fay as Paul didj Acts
xiii. 38, 39. Be it knoivn unto you therefore^ men and
brethren^ that through this man is preached unto you for-
g'rcenefs df fins ; and by him all that believe are jujlified
from all things, from luhich yc could not be jujli/jed' by
the law of Mofes. There is the way held forth for ob-
taining pardon of fm and peace : the Lord hath made
the otier, and laid a fair bridge over the gulf of dif-
tance betwixt God and finners ; though ye Ihould
never get good of it, and though ye fhould never fet
a foot on the bridge. None needs to fear to ftep for-
"\^'ard : Behold, our Lord Jefus hath holden out the
golden fceptre : His call may be warrant enough 10
come :
Serm. 3. ISAIAH LIII. i. 89
come : the preaching of this gofpel ftops all difputing,
and banifhes debating of the bufinefs : it calls all the
hearers of it, and gives them warrant to come for-
ward : and it is fuch a warrant, as they will be found
flighters of the great falvation offered, who had this
door opened to them and did not flep forward ; for,
as the apoftle fays, 2 Cor. vi. Behold, noiv is the daf
of falvation ; behold, now is the accepted time. And
Heb.xxii. If the wordfpoken by angeh wasjledfajl, and.
every tranfgrejfion and difobedience received a full re-
compence of reward^ how Jhall we efcapc if we neglect fo
great falvation ? which at the Jirft began to be fpoken by
the Lord, kc. It is the fame gofpel that from the be-
ginning hath been preached to finners ; and this is
the reafon why the gofpel is called grace in, 2 Cor.
vi. 1. We bcfecch you that ye receive not this grace of
God in vain ; and Gal. ii. at the clofe, I do not fruf-
trate the grace of God ; for many get the warrant and
pafs to come and receive Chrif!:, who put it up in
their pocket as it were, and make no ufe of it, as
the man that hid the talent in his napkin : the bans
of marriage are proclaimed, and the warrant given
forth, and yet they halt and come not to the wed-
ding.
We fhall add the fecond branch, which is. That
this gofpel, where it comes and offers Jefus Chrifl: to
finners, men and women are not only warranted to
come, but required and commanded to come : the
great duty that the gofpel calls for is believing. It
leaves it not indifferent to believe or not, but pe-
remptorily lays it on us as a command. Ye hear
many fermons, and Chrifl: often fpoken of; now this
is the great thing called for from you, even believing
in Chrift ; and while it is not performed, there is no
obedience given to the gofpel.
We (hall firft confirm, and then make the ufes of
this branch of the do(5lrine.
1. For confirmation, take thefe grounds, i. From
M the
90 ISAIAH LIII. I. Serm. 3.
the manner how the gofpel propofeth faith : It is by
way of command in the imperative mood, Behold,
Come ye that arc iji-eary. Sec. Cc?iie to the weddings <?-
pcn^ he. wherein fomewhat of the nature of faith is
held forth ; all thefe being the fame with believing.
2. It is not only commanded, as other things are,
but peculiarly commanded, and there is a greater
weight laid on the obedience of this command, than
on the doing of many other commanded duties. It
is the fum of all Chrill's preaching, Mark i. Repent^
and believe the go/pel. It is the only command which
Paul propofes to the jay lor, A£ls xvi. Believe in the
Lord Jefiis, he, 3. It is, as it were, the peculiar
command that Jefus Chrift hath left to his people,
I John iii. 22. This is his conmiandment^ That we
JJjould believe on the 7iame of his Son fefus Chrijl : And
this command of believing on him, is the peculiar
command left to, and laid on minifters to prefs. 4.
It will be clear, if we confider that the great difobe-
dience that he quarrels for, is, when they do not be-
lieve, when fmners will not come to him. This is
his quarrel, John v. 40. Te ivill not come to 7ne, that
ye may have life. And here. Who hath believed our
report ? So Mat. xxiii. / ivould have gathered you., and
ye luoidd not. And John xii. ^y. Though he did ma-
ny might ■^ ivorks among them., yet they believed not on,
him. 5. Look to the nature of the offer made by
Chrift, and to the end of it, and ye will find, that
the great thing called for. Is the receiving of it,
which is nothing elfe but believing ; and all our
preaching of Chrid, and of his benefits, are ufelcfs
without it. Without this, he wants the fatisfaclion
he calls for, for the travel of his foul ; and without
it, the hearers of this gofpel profit not ; i Pet. i. 9.
Receiving the end of your faith., the falvation cf your
fouls. The fubordinate end of preaching, to wit, the
falvation of our fouls, cannot be attained without
faith.
The
Sefm. 3- JSAIAH LIII. i. 91
The ufes are three. 1. It ferves as a ground for
us to propofe the main gofpel-duty to you, and to
teach you what is the great and main thing ye are
called to ; it is even to believe in Jefus ; to exercife
faith on him. It is not only that your life fliould be
civil and formal ; that ye fliould read, pray, frequent
ordinances; learn the ca:techifm, and fuch like: But
this is it, To believe on Jefus Chrift for the obtain-
ing of life, and remillion of fms through him. And
it is not a thing indifferent to you,, but commanded,
and with this certification. That if ye believe not, ye
fliall never get life nor pardon of fm; and therefore,
as we tell you, that remiflion of fms is preached to
you through Chrift ; fo we command and charge you
to believe on him, and receive this gofpel, wherein
he is offered for the remiffion of fms.
For clearing of this ufe^ and that we may have the
more ready accefs to application, we fliall fpeak a
word to thefe three things. Firji^ To feveral kinds
of true faith, three whereof are not faving ; or to the
ordinary difl:in£tions of faith. Secondly, To the fcrip-
ture exprellions that hold out the nature of faving
faith. Thirdly, To fome difference betwixt this fav-
ing faith, and falfe and counterfeit faith ; or to thefe
adls of true faith more generally taken, which yet are
not faving.
For i\\efirft of thefe, When we fpeak of faith, we
fhall draw it to thefe four kinds ordinarily fpoken of,
and fliall not alt-ernor add to the common diHinftions
of faith, though more may be given. The firft is hi-
ftorical faith, which may be called true, being that
whereby we affcnt to the truth of a thing, becaufe of
his fuppofed fidelity that telleth it ; as when an author
writes a hiflory, we give it credit upon report that
he was an honed man that wrote it : So hiftorical
faith is, when people hearing the word preached or
read, they affent to the truth of it all; and do not
quedion but that Chrift came into the world, that he
M 2 was
92 ISAJAH LIII. I. Serm. 3.
was God and man in one perfon, that he died and
role the third day, and afcended to heaven, that they
that believe on him fhall be faved, ^c. and taking
the word to be God's word, they may give to it a
higher aflent than they give to any man's word ; be-
caule God is worthy, infinitely worthy of more credit
than any man, yea than all men, and angels too :
There may be, I fay, in this hiftorical faith of divine
truths, a higher or greater aflent than there is in be-
lieving of any human hiflory, which may be the rea-
fon why many miftake hiftorical faith, and yet it is
but of the fame kind, and a thing which many repro-
bates have, as John ii. at the clofe, it is faid. Many
believed on h'wi when they Jaw the miracles which he
did, but ye/us did not co?nmit himfelf unto thetn. They
were brought to believe from the figns which they
faw, that he was more than a mere man, and that it
was the word of God which he fpoke, and yet it was
but an hiftorical faith ; yea, this faith may be, and
js in devils, who are fald, James ii. 9. to believe and
•tremble. There are many, who, if they believe
Chrift; to be God and man, and the word to be true,
think it enough ; yet James having to do with fuch,
tells them, that the devil believes as much as that,
and more thoroughly than many that have this hifto-
rical faith : He knows God to be true, and one that
cannot lie, and he finds it to his lofs; he knows that
fuch as believe cannot perifti, for he cannot get one
of them to hell ; he knows that there is a lime fet
when Chrift will come to judge the world, and there-
fore he fays often to him, Torinent me not before the
time. And as the devil hath this faith, fo there are
many in hell that have it too. The rich glutton had
it, therefore he bids go tell his brethren, that they
come not to that place of torment ; and it is told
him. They have Mofes and the prophets^ he. which.
implies, that he then felt the truth of many things he
would not believe before. This I fpeak, that ye may
know
Serm. 3. JSAUH LIIT. i. 93
know that this hiflorical faith is the firft Hep of faith ;
but it may be in hell, and io in many in whom faving
faith is not. It is really a wonder, that people who
are called Chridians fliould own this to be faving
faith, and think they are well advanced, when they
are only come the deT^il's length in believing-, yea,
there are many that never came this length, elfe they
would tremble more. The fecond fort of faith is.
The faith of miracles ; which is often fpoken of in.
the New Tedament, as when the Lord faith, If ye
had faiib as a grain of miijlardfeed^ ye fliould fay to
this mountain be thou removed and cafl into thefea, and
it fjjould be done. There was an aclive faith to work
miracles, and a paffive faith to receive the particular
effect the miracle did produce : fome had the faith of
miracles to heal, and others to be healed. This is
an extraordinary thing, and people may go to heaven
without- it, and go to hell with it ; though they can-
not go to heaven without hidorical faith. Hence it
is faid , Many foall come to me in that day, and fhall
fayy We have ca/i out devils in thy name : To whom he
will fay, Depart from 7ne^ ye workers of iniquity. And
the apoftle faith, i Cor. xiii. 2. If I had all faith j
and could remove mountains^ if I want charity, it avail-
eth me nothing. This faith of miracles availeth not
alone to falvation, becaufe it adls not on Chrift hold-
en forth in the promifes, as a Saviour to fave from
fin i but on Chriit, as having power and ability to
produce fuch an effe£t : which may be where there is
no quitting of a man's own righteoufnefs ; and if
there be not grace in the perfon that hath it, it is an
occafion of pride. We call you then to hiltorical
faith, as neceffary, though not fufficient ; but not to
this faith of miracles, it being neither neceflary nor
fufficient. A third fort of faith is. Temporary faith,
fpoken of Matth. xiii. and fet forth under the parable
of the feed fown on flony ground, which foon fprings
•up, but withers : So fome hearers of the gofpel re-
ceive
94 ISAIAH LIII. T. Serm. 3,
ceive the word with joy, and are affected with it, but
endure not. The difference betwixt this and hiitori*
cal faith is. That hiftorical faith, as fuch, confifts in
the judgment, and reaches not the aU'edtions, at bed
it reaches not the afiedlion of joy ; for though the
devils tremble, yet they are never glad. Temporary
faith reaches the affections, and will make a man to
tremble at the threatnings, as Felix did ; fo fome
way to delight himi'elf in the promifes of the gofpel,
and to fnatch them, as it were, from the apprehenfion
of the fweet taffe and reliffi he finds in them. It is
even here, as when it is told a whole man, that a phy-
fician is come to town, he is neither glad nor fad at
it ; bur tell it to a fick man, and he is pleafed, from
an apprehended poffibility of a cure ; yet this appre^.
bended poffibility of a cure never fends him to the
phyfician, nor puts him to apply the cure. The
fourth fort is. Saving faith ; which goes beyond all
the reft, and brings the fick man to the phyfician,
and to make ufe of the cure. There may be fome
meafure of true faving faith, where there is not much
temporary faith, or moving of the affections ; and
there may be a confiderable meafure of temporary
faith, where there is no faving faith at all: Even as
a fallen flar may feem to fhine more than a fixed one
that is over-clouded, yet it hath no folid light.
Know then, that faith is called for ; but take not eve-
ry fort of faith for faving faith. It would make ten-
der hearts bleed, to fee fo many miflaken in the mat-
ter of their faith. There are fome who fay, they had
faith all their days ; O that ye were convinced of the
lamentable deceit and delufion that ye are under !
And that ye could diftinguiOi betwixt faith and pre-
fumption, betwixt hiftorical and temporary faith,
and true faving faith! Though the two former be not
delufions, yet in fo far as ye reft on the fame, and
take them for faving faith, ye are deluded j for fav-
Serm. 4, ISAIAH LIII. t. 95
inc^ faith puts you out of yourfelves, to reft on Jefus
Chrift.
SERMON IV.
Isaiah LIII. i.
Who hath believed our report ? And to whom is the arm
of the LORD revealed ?
THE gofpel Is a fweet meflage, and ought to be
glad news when it comes to a people; and
therefore, when this report of our Lord Jefus Chrifl:
is made to fmners, it is a wonderful fad complaint
that follows on the refufal, and not welcoming of it ;
there is no better news a minilter can carry, than
that brought to the fhepherds by the angels, Luke
ii. 10, II. Fear ?iot, behold we bring you glad tidings
cf great joy to all people ; unto you is born in the city of
David^ a Saviour^ which is Chrift the Lord. But
were it an Ifaiah, it would grieve him when he looks
on a fruitlefs miniftry and defpifed gofpel, and make
him complain, Who hath believed our report? O that
we may experimentally know the chearfulnefs and
gladnefs that follows the gofpel where it is embraced !
i\nd that we may not know the forrow and fadnefs
that will follow the challenge for defpifmg of it !
One of thefe two the preached gofpel will be. Either
it will be joyful news to you ; or, A fad ground of
complaint to God againft you.
We began to fpeak of the great duty of a people
that
96 ISAtAH LIII. I. Serm. 4.
that hears the gofpel, and the great means whereby
this news becomes delightfome, and that is, by faith
receive the report of the golpcl, or to believe on
Chrid reported of in it. This is clearly implied ; for
the regret which holds out the fin is, Who hath be'
lieved our report ? And therefore the great duty muft
be to believe, and by faith to receive the report. We
come now to fpcak of the life ; and becaufe it is the
great delign of the whole gofpel, yea it is the defign
of the law alfo, both of which level at this end and
fcope, even faith in Chriff ; it will be expedient, and
no ways impertinent, that we infift a little on this,
efpecially when fo many thoufands are utterly igno-
rant of faith, being ftrangers to what believing in
Chrlfl is ; and fo great (tranger to the native end of
the gofpel, and out of the way of getting good by
the preaching of it, that to this day they have not
learned this one leflbn, to wit, concerning faith in
Chriil: ; and other leflbns will be to little or no pur-
pofe, till this be learned.
We fliall not infift at large on the doftrlne of faith ;
but only, in a plain way, glance at what this great
duty is that is required of the hearers of the gofpel.
It is believing in Chrift favingly, or faving faith : for
no other thing will hold olF the complaint againft
you : Ye will be complained of, though ye believe
with all other faith, therefore it is this faith that is
here meant.
That we may come the fooner to what we would
be at, we fhall premife two or three words. FirJ},
When we fpeak of believing here, we prefuppofe thefe
things that are neceifary for clearing the objeft of
faith, and capacitating us to believe, though they be
not faving faith: As, namely, i. That the offer of
the gofpel mull: come to people ; that the objeft of
faith be held out to them ; that it be told them, that
there is a way for a finner's juflification through Chrifl
Jefus 'y and that finners may be accepted before God
on
gettii. 4. l^AlAii LIII. r; ^^
on his account, or through him. There muft alfo^
^. Be an underftanding of this ; a conceiving in the
judgment what it is. People cannot believe, except
they hear ; and underftand what they hear, fo far as
diftindlly to fix their faith on the thing known. They
muft know and underftand the Mediator's fulnefs, the
covenant's freenefs, and the efficacy of faith to make
Chrift theirs* Yea, 3. It is neceflary that there be
fome acquaintance with our own condition ; as, that
we are naturally under fin ; that we are loftj and un^
der the curfe ; fick, and utterly unable, and even de-
fpair to get ourfelves recovered by any thing that i3
m, or by any thing that we can do of ourfelves ; and
that we are for ever undone, if we get not a Saviour,
that our mouth may be ftopped. 4. Not only muft
we know this, but it is neceflary that there be an hif-
torical faith of it' ; to believe that there is fulnefs and
fufficiency in Chrift ; that he is able to cure, and take
away the guilt of fin in all that reft on him : Thefet
muft be believed in general, before ever finnfirs can
teft on him for their own falvation ; which fuppofed
that there may be an hiftorical, where there is not a
faving faith. Now when we have gone all this length,
faving faith is that which the gofpel calls for ; and it
is the heart's acting According to what found light and
convidion it hath on Jefus Chrift, as holden forth in
the pfomife, for obtaining of life and falvation thro*
him ; So that when the foul is lying ftill under its
conviction, and knows it cannot have life but by reft-
ing on Chrift, and hears that there is a fufficiency in
him for fupplying all its Wants, then the work of the
fpirit prevails with the foul to caft itfelf over on him
for obtaining of life, and of every other thing need-
ful ; it brings the foul to embrace and lay hold on
him, not only as one able to fave finners, but to fave
irfelf in particular. And this is the native work of
faith that unites the foul to Chrift, and puts it over
the boundary^ or march of all delufion : It is the
N bringing
98 ISAIAH LIII. I. Serm. 4.
bringing of a loft finner from the ferious apprehenfion
of his own naughtinefs and undone eftate, to caft him-
felf on Jefus Chrift for the obtaining of life through
him.
Secondly^ When we fpeak of faith, we would pre-
mife this, That even this true and faving faith, which
is not only in kind true, that is, fuch as hath a real
being, but is faving, may be confidered in its differ-
ent a(5ls or adings, for its different needs or neceffities.
Though the covenant be one, yet the afts of faith are
many, we having to do with pardon of fm, with
* fandlification in its parts, vivification and mortifica-
tion, with peace, ^^. faith differently acts on Chrift
and the promife for obtaining of thefe. Now the
faith that we would infift on is, the faith that refts on
Chrift for pardon of fm, on which all the reft of the
a6ls of faith depend ; it is that faith whereby a finner
receives Chrift, and cafts himfelf on him ^ that faith
whereby union with Chrift is made up.
Thirdly^ We would premife, that there is a great
difference betwixt faith, and the effects of it, as peace,
joy, affurance of God*s love, and thefe other fpiritual
privileges that follow believing. It is one thing ad:u-
ally to believe, another thing to have the peace and
joy that follows upon and flows from believing ; the
one being as the putting out of the hand to receive
the meat, and the other as the feeding on it : It is
the firft of thefe we mean and intend to fpeak of, e-
Ven that faith whereby we lay hold of Jefus Chrift
himfelf, and get a right to all thefe privileges in and
through him.
Fourthly^ We premife, that even this faving faith
hath its degrees, as all other faith hath ; fome have
weak faith, fome ftronger ; fome have that full affur-
ance fpoken of, Heb. x. or a plerophory, not only
as to the objeft, that it is fufUcient, but as to the ap-
prehending and obtaining of life through that objeft ;
{o that they are able to fay, Neither heighth, nor deptly^^
nor
Serm. 4. ISAIAH LIII. i. 99
nor any thing elfe, Jhall he able to feparaie them from
the love of God in Chrifi Jefiis, Wc fay then, that
faving faith hath its degrees, though the degree be
not that which we fpeak of; but it is the kind of this
faith, whether weaker or more flrong, whereby aloft
fmner cads itfelf on Chrifl: ; the faith which puts the
fmner off the ground it flood on, to fix on him the
faith which brings the foul from the covenant of
works, to a new holding of life by Chrifl: and his
righteoufnefs. We fhall then fpeak a little, i. Ta
what we conceive, this ad of faving faith is not, for
preventing of miflakes. 2. What way the fcripture
expreffes it ; when then we fay that fuch a thing is
not faving faith, ye fhould know that this thing is
not what ye mufl trufl to ; and when we fay fuch a
thing is faving faith, ye fhould labour to a6t and ex»
ercife faith according to it.
Firfi, For what faving faith is not. i. It is not
the knovi^ing that Chrill is God and man; that he
was born, was crucified, dead and buried, and rofe
again. Afk fome, what true faving faith is ? They
will fay, it is a true knowledge. Afk them again,
how long It is fmce they believed ? They will fay, ever
fmce they knew good from evil : Ye fliould know
then, that apprehenfive or literal and fpeculative
knowledge is needful, but it will not be taken for
faving faith. It is not a touch of warmnefs, or liber-
ty of the affe£l:ions in a natural way, which may be in
unregenerate men, yea pofhbly in Pagans, as in a
Felix, who in the mean time have not fo much as
temporary faith, becaufe it rifes not from the word,
but from difpenfations of providence, or from tempo-
rary things ; and if it rife from the promifes of the
word, and there be no more, it is but temporary faith.
3. It is not convidions, which many take for fiiith ;
and -take it for granted, if they be convinced ot fm,
they believe ; and will fay, Whom fliould they believe
on but Chiift, and yet they never follow the convic-
N 3 tion.
100 ISAIAH LIII. I. Serm. 4.
tion, to put in pradice what they are convinced of.
4. It is not fimply a refolution to believe, as others
take faving faith to be, who being convinced that
their own righteoufnefs will not do their turn, refolve
to believe on Chrift for righteoufnefs, but they will
take a convenient time to do it ; and many maintain
their peace with this, though it be no true peace ;
but a bare refolution to believe, is not faith : Ye ufe
to fay, there are many good wifhers in hell. I re-
member the words of a dying man in this place, who
thought he believed before, and being aiked what
difference he conceived to be betwixt the faith he haci
before, and the faith he now had attained to ? he an-
swered. Before I thought or refolved to believe, but
never praclifed it, now I praftife believing. There
is fuch a fubtilty ?md deceit in the heart, that if it re-
folve to believe, and if it obfervably thwart not with
faith, it will fit down on that, as if all were done ;
therefore the word is. To day if ye will hear his voice,
that is, to day if ye will believe, harden not your
heart. This refolving to believe, is like a man fink-
ing in the water, and having a rope call out to him,
he refolyes to hold it fad, but does not. So many
think they have the promife befide them, and refolve
to make ufe of it, but do not prefently do it : So that
the fliip finks down, and they perifh, while the pro-
mife abides and fwims above. 5. It is not prayer:
There are many that think they believe when they
fome way repent, pray, and put their hand to other
duties, and they know no more of believing but
fomething of that kind. It is true, indeed, prayer
may help to believe, yet it is not always with faith :
It is not every one that faithj Lord, Lord, that be-
lieveth ; many will feek to enter that fliall not be a-
ble : People very often have thefe two miferable mif-
takes about prayer, either they put it in the room of
Chrift, or in the room and place of faith, not confi-
ferine that they are different things j for faith exer-
gifeth
Serm. 4. ISAIJH LIII. i. loi
cifeth itfelf on Chrift as Mediator, and prayer taketh
him as God, the true object of divine worfhip; yet
if it be not founded on Chrift as Mediator, it is not
heard. The acting of faving faith is properly on
Chrift held forth in the word, and prayer is a putting
up of fuits according to the word. There are many
that know no more what ufq to make of Chrift, than
if he had never been incarnate, nor had come under
that relation of a Mediator, and think their prayers
ferve for all-> whereas faith not only refpefts Chrift
as God, but his merits as Mediator, and his offices.
6. Nor is faith only a believing this word of God to
be true, though we could wifli many were come that
length : It would make a man tremble to hear the
blafphemous words that fome have, when they are
alked concerning their believing the truth of the Bible.
But though ye come that length, it is not enough ;
the devils believe and tremble. The faith that we call
you to is more than hiftorical ; it is refting on Chrift,
and a cordial receiving of the meflage which he fends
to you : As fuppofe a king ftiould fend an embaifage
to a perfon to woo her to be his wife, it is one thing
to know that there is fuch a king, another thing to
believe that he is real in his offer, and that the wo-
man, by confenting to marry him, may be, and will
be happy, and (which is yet more) actually to receive
the melfage, and to confent to go and marry him. It
is here, as when Abraham's fervant is fent to Rebe-
kah, Gen. xxiv. ftie and her friends believe all the re^
port that the fervant made of his mafter and of 4iis
fon, that it was true ; and then it is given to her op-:
tion if (lie will go with the man, and ftie confents to
go, and adually goeth. This is it we prefs you to,
To go with us and cloie the bargain, and to accept
of him, and of life through him. By the fame fimi-
litude ye may know what faving faith is, and what is
the difference betwixt it and temporary faith. When
the great, rich, and brave oSer comes to be made to
Rcbckah,
102 ISAIAH LIII. 'I. Serm. 4.
Rebekah, by a man with many camels, gold and
bracelets, when fhe believes that it is true, and that
it is made to her, {\\q is glad, and it may be exceed-
ing glad, if not fomewhat vain alfo, that is like tem-
porary faith : But when it comes to the articles of the
contrail, it is faid to finijers, ye muft be fubje^ to.
Chrift, and follow his wiU, and not your own ; this,
this binds the bargain. Thus many when they hear
there is a poffibility of life to be had in Chrift, and
much more when they hear it is to be had on good,
eafy and free terms, it will make them fmile ; but
when it comes to that, Pfalm. xlv. 10. Hearken,
daughter^ mid confider, forfake thy father's boufe, or
the fafliions of thy father's houfe. It halts there, and
they fufpend and demur to clofe the bargain ; but,
iaving faith goes further on, and, with Rebekah, fi*
nally clofes the bargain.
Secondly, The next thing Is, What is faving faith ?
or. What is it to believe in Chrift ? And would to
God ye were ready to believe, and as ready to re-r
ceive the invitation, as to alk the queftion, and that
in aiking the queftion ye were in earneft ; for, by the
way, many have aiked the queftion, What fhall wa
do to be favcd ? where, if they had been In earneft,
they might have been foon refolved : The anfwer is
at hand. Believe in the Lord Jefus Chrift, and thou
ihalt be faved. But to them that defire further clear-
nefs or confirmation in this buftnefs of concern, we
ihall fpeak a little ; yet ye muft know, that it is fuch
a thing as Is impofiible to be made plain to a proud
humoured or unhumbled fmner ; it is the poor hum-
bled foul that will underftand it ; and to fuch a foul,
half a word will be enouj^h.
The plaineft way to fet it forth," as we conceive, is,
to name fome fcripture exprefiions and fimilitudesthat
ImlJ ic forth. The firft whereof is that of Mat. xi.
28. Come unto me all ye that are weary and heavy laden.
And John vi. 35. Hf that comet h to me Jhall never bun-
Serm. 4. ISJIJH LIII. i. 103
^er, and he that believeth in me Jhall never thirji,
Thefe expreflions hold forth thefe three things ob-
vioully. Firjl^ An evil which men cleave to. Secondly,
A good that is ofFei-ed to them. Thirdly^ A pafiing
from the evil to the good ; and fo conic to jfie implies.
I. A hazard tliat people are in by being at a diftance
from Chrifl. 2. That there is axrcefs to Jefus Chrift
for remedying that evil, and removing of that hazard.
3. A paffing from the one to the other; a pafling
from our own righteoufnefs to Chrift's righteoufnefs ;
a paffing from our natural condition to jefus Chrilt ;
a real paffing from death in ourfelves, to life in him.
Moft part think faith to be a conceit, a humour, or
a guefs ; that' they think they may have, and never
know how : But it is a real thing, a coming from our
own righteoufnefs, as I faid, to his ; from a covenant
of works, to reft on Chrift and his righteoufnefs, held
forth in the covenant of grace. This is fomevvhat ex-
plained, Rom. vii. where two hufbands are fpoken of,
a woman cannot marry another man till her firft huf-
band be dead : So till a fmner be dead to the law, he
cannot marry Chrift ; there muft be a divorcing from
the law and covenant of works, before ye can clofe
with Chrift.
The fecond expreffion is, John i. 12. where faith
is held forth as a receiving of Chrift, To as 'many as
received him, he gave them power to become the fans of
God^ even to as ?7iany as believed on his name. And it
is well expreffiid in the Catechifm, to be a receiving
of Chrift, as he is offered in the gofpel. This fup-
pofes that Chrift is offered to us, and that we are na-
turally without him. The gofpel comes and fays.
Why will ye die, hoitfe of Ifrael? Come and receive
a Saviour. And the acl of faith is a laying hold of
that offer, a receiving and embracing of it ; a being
well content to take a free difcliarge through his blood.
A third expreffion is, Phil. iii. 12. where faith is
fet forth as apprehending of Chrilt. And lieb. vi. 1 S.
it
1-64 tSAIAti Lilt. r. £;efrti.44
h called a At}'/^^ ^o/t/ on the hope fet before us. And
Ifa. Ivi. 4. a taking bold of the covenant. All v/hich
fiippofe us to have a choice given us, and Chrift to be
holden forth as a city of refuge, and a flicker from
tiiat which we are in hazard of. Chrift is held out in
the gofpel as the city of refuge j and the exercife of
faith is to run from the hazard to him^ as a child that
is chafed by an unknown and uncouth perfon, flees
unto the mother's arms, or as the man-flayer fled from
the avenger of blood to the city of refuge : And faith
having run to him, cafts itfelf on him, or thrufts it-
felf, as it were, into his arlns.
A fourth exprefllon is, rcUing or cajlirig of ourfelves
upon the Lord, as Pfalm Iv. 22. Caft thy burden on
ihe Lord : And Pfalm xxxvii. 5. Commit thy way tO
the Lord ; it is on the margin, roll thy f elf on the Lordy
or reft on him ; as in ver. 7. and repofe thyfelf on
the Lord. The gofpel lays Chrift, as it were, at ouf
feet, and faith rojls us over upon him. It is the foul's
finding itfelf, through the work of the Spirit) unable
to ftand under the burden ; rolling itfelf on Chrift,
as a crazy and weak body cafts itfelf on a down-bed
for eafe. This is a very emphatic, fignificant and ac*
tive exprefiion of faith ; fetting out a man quitting
his own legs or feet, as unable to ftand on them, and
laying himfelf on Chrift. That is what we call you
to, even to quit your own feet, and to roll yOurfelves
on Chrift.
A fifth expreffion is, Rom. x. 3. where it is called
a fuhmitting to the rightcoifnefs of God ; which Is held
forth in the gofpel thus : As if a king were proclaim-
ing a pardon to rebels, and faying to them, notwith-
flanding the many heinous crimes ye have committed,
and are guilty of, if ye will confefs them, and betake
yourfelves to my grace and mercy, ftncerely refolvinji
to be henceforth faithful and dutiful fubjeds to me, I
will freely pardon you; which gracious offer they
molt gladly accept of, and fubmit themfelves to it.
Submitting
Setm. 4. tSAJAH LilT. r. 105
Submittiiig is an a^quiefcing in the terms of the gofpel,
as it is propofed ; as if ye fhould fay, We accept the
bargain, and are well content and fatisfied with it, In
a word, faith carves not out to God our way to fal-
vation, but fweetly fubmits to the way he hath carved
out.
A fixth expreffion is, Hid'mg of ourfel-vcs in God, or
in Cbrift : So the word tn/ft in God, fignifies to
hide ourfelves in him, as in a place of refuge ;. accord-
ing to that, Prov. xviii. The name of the Lord is a
ftrong tower ^ the righteous run into it and are preferred,
or hid ; or, they flee to it, as doVes do to their win-
dows. And this is what the apoftle means, Phil. iii.
9. That I may he found in him, not having my o%vn
tightcoufnefs, &c. So that if ye afk. What is faith ?
It is a man's betaking hirhfelf to Chrid ; that when he
fliall be called for, it may be anfwered, Lord, I ani
in Chrifl:,. not having mine own rlghteoufnefs, ^r*
It is not to be trailing to our good hopes, g(^od pray-
ers, or good meaning ; but to Chrifl's fatisfaftion, and
God's promife. By faith, when rightlv exercifed,
the fmner holds and hides himfelf in Clirifl: ; fo as
nothing of the man can be feen : And this is well ex-
preiTed by the Lord, when he fays, Ifa. xxiii. 26.
Come, my people, enter into your chambers, jhut the
doors about you, hide yourfehes for a little lohile, he.
Come under the Mediator's wings, lock in yourfelves
by faith there, and fo make all fure.
A feventh expreffion is, 2 Chrdn. xJ:x. 8. where
when Hezekiah is writing to the degenerate tribes to
come home again, he bids them, yield thcrnfches to
the Lord ; in the original it is, give the hand to the
Lord : Even as two men who have been at odds and
variance, or have broken the ties that were betwixt
them, come to renew their friendfliip, they join
hands ; now God is brought in (Iretching out his
hands to you, Ifa. Ixv. 2. Therefore come and clofe
with him, yield to him, give him the hand, or join
Q hands
,10^ ' ISAIAH U\h t. Serm. 4v
"hands with him, and make the bargain and engage-
ment lure for the lime to come. All thefe fimllitudes
borrowed from men, are partly to make the nature
of faith obvious and clear, and partly to flrengthen
and confirm it.
An eighth expreffion is that of opening to Chrlfl;,
Cant. V. 2. Open to me my dove, &c. Rev. iii. 30.
Behold^ I Jiand at the door and knock, if any man open
the door to me, &c. Afts xvi. it is faid, The Lord
opened the heart of Lydia. When the word comes,
fmners hearts ate locked againft God ; Chrlil comes
by his word, and knocks hard to get in ; he bids us
open and take in our Saviour, and faith difcerns his
voice, and gives him entrance : It is the letting of
tlie word fmk into our hearts, and making him wel-
come. It is not only the crediting the word as true,
but the receiving of him whom the word offers, for
the end for which he is offered: And this is, when
the work of the Spirit with the word raifes good and
and flrong inclinations within, and makes the heart
to open and receive Chrifl. Wherever Chrifl hath
a defign of grace on the foul, and comes with power,
he continues knocking, and calling hard and loud,
till doors and gates be caff open to him.
A ninth expreffion or fimilitude under which faith
is held forth, is that of a marriage, or of covenanting
or confenting, whether in marriage or otherwife, but
more efpecially in marriage. When Chrift takes on
him the place of a wooer, minifters are his embaffa-
dors, the word is their inftrutlions, wherein he bids
them go tell fmners that all things are ready, and to
pray them to come to the marriage, or to marry and
match with him ; and faith is a coming to this huf-
band, a receiving of the word of invitation, a con-
fenting to the marriage : It is a change or mutation
of qualities ; we change fafhions, we fubfcribe the
contraift on the terms offered us. In the bargain of
grace fome thing is offered by God, and that is Chrift
and
Serm. 4. ISAIAH LIII. i. 107
and his fulnefs ; and there is fomething done on our
fide, and that is accepting of him by faith : And this
is not fo much a faying with the tongue, as it is a be-
lieving with the heart; as in Rom. x. 10. IVi/b the
heart man be/iei'cs unto righieoufncfs. It is the heart's
prcfently fubfcribing the marriage-contracl, and going
to live and cohabit with him, though confeffion will
he readily made with the mouth alfo, as he calls for
it.
A tenth exprelTion or fimilitude, is that of buying ;
Ho, every one fcrieth the piophet, Ifa. Iv. i.) that
thirjis come to the waters ; and he that hath no money,
come, buy, &c. So Rev. iii.- 1 8. Buy of me eyc-falvc,
he. The meaning of which is, that God in the gof-
pel fets forth, as in a market, to finners rich and rare
wares, good and cheap, or at very low and eafy rates ;
and that believing is like buying the wares. Life
eternal is offered on condition of believing on Chrifl,
and the poor finner thinks that a good bargain, for it
takes no money from him. Rev. xxii. 17. this is
called ivi//i?ig ; V/hofoevcr ivili, let him come and take
of the water of life freely. The foul hath a good will
to the thing : It is held forth by feveral other expref-
fions in fcripture ; as, cleaving to the Lord, Jofli.
xxiii. 8. and Ads xi. 23. it is called hearing, heark-
ening, and inclining of the ear, Ifa. Iv. 2, 3. an atten-
tive, concerned, and holy liftening to, and taking-
hold of this offer : It is a cleaving to the Lord, as
wood-bind or ivy cleaves to an oak, becaufe its- life
depends on it. And Deut. xxx. and Jofli. xxiv. it is
called a chufing of the Lord, upon deliberation, as
knowing that we have need of him, that he is a Savi-
our fuited completely to all the necefTities of our foul.<,
and that we are warranted to believe on him : It is
the native acl and exercife of faith to chufe ('hri:l a-
mong all the wooers that court the foul. So, like-
wife, it is fet out under trujling and committing, Pfiil.
xxxvii. Commit thy way to the Lord, irifl in him. I
O 2 know.
iq8 - ISAIAH LTII. i. Scrm. 4.
knoWi faith Paul, 2 Tim. i. 22. He is able to keep that
nvhich I have committed to him. It is to give Chrilt the
credit of your falvation. It is one thing to give a
man credit that he is true, and another thing to in-
truft him with our greateft concerns. We credit ma-
ny whom we will not thus truft, nor commit ourfelves
and concerns to. The former (when thefe are applied
to God) is hiltorical faith ; but this latter is laving
faith, when we dare truft ourfelves to him, and to
his word ; Ai^d we think this expreffion holds forth
as much of the nature of faving faith as any of the
form^er, if we could underftand it when we dare truft
ourfelves to him, becaufe he hath given his word.
Thus alfo, to act and exercife faith on him for tem-
poral or for fpiritual things, is to expect the event
from God ; but fo, as we expe£t and look for it on
this ground, that Chrift hath purchafed it, and we
have accepted him on his offer, which gives us a right
to thefe things needful for us, and purchafed by him.
It is faid, Matth. xxii. when the invitation came,
that fome made light of it ; but faith, on the contra-
ry, lays weight on it, and we commit ourfelves to
God on that ground. It is called, Rom. vi. A de-
livering up ourfelves to the word^ and to him in it. It
puts a blank in Chrift's hand, to be filled up as he
pleafes.
You fee then what ye are called to ; it is to open
to Chrift, to come to him, to marry him, to caft
yourfelves on him, to commit yourfelves to him, to
give him credit, 'iffc. And is there any of thefe things
unreafonable or prejudicial to you ? And if they be
very reafonable and advantageous, (as, indeed, they
are) we would exhort you to come to him, to receive
him, to apprehend him, to flee to him, to take hold
of him, to marry him, ^c. I3eUeve on him, and by
believing, be united to him, and get a right to him,
and to all his purchafe; give him the credit of faving
your fouls. This we C4U for from you,, and if ye do
It
Serm. 5. ISAIAH LIII. i. 109
it not, the complaint in the text will fland againll
you. Who hath beloved cur report?
SERMON V.
Isaiah LIII. i.
Who hath believed our report? And to whom is ihs
arm of the LORD revealed?
IT is a great matter to get the gofpel once brought
amongfl a people,, and fuch meffengers, as may
make the favoury report of Jefus Chrifl: unto them :
Yet this is not all, there is a greater work behind,
and that is, to get Chrift believed on, and to get the
report concerning him received by the people to
whom it is made. This being the greateft, graved,
and the mod eminent work of the prophets, and of
the minifters of the gofpel, not fo much to get a word
to fay, as to get the word believed. And this is
Ifaiah's complaint, that though he himfelf brought the
report concerning Chrift, and forefaw many more
would bring it, yet that the exercife of faith in thofe
who fhould hear it would be very rare.
We fpoke of the great thing called for from a peo-
ple to whom this gofpel comes, and the report of
Chrift is made, and that is, to believe on him ; to re-
ceive and reft on him of whom the report is made.
Except
lib ISAIAH LIII. I. Serm. 5.
Except this be, though there were never fo many
preachers, and encouragements to preach ; though
you fliould flock to the ordinances every day, the
ground of complaint will flill remain, if there be not
laving faith in jefus Chrift, which is the fubftance of
the gofpel.
After confirmation of this point, we fhewed what
faith is from the feveral names the fcripture giveth
it, and wherein the exercife of faving faith is holden
forth. All which imply thefe three; i. A great ha-
zard and danger that the hearers of the gofpel are in;
Whether they be fenfible of it in fuch a meafure at
lealf , or not, we fpeak not now, yet they are fo real-
ly ; fo much Jleeing, coming, laying hold, apprehend-
ing, &c. infmuate. 2, A fulnefs and fufficiency in
Chrift Jefus holden forth to them, as the object of
their faith ; as one that can deliver out of that danger,
and make right whatever is wrong. 3. An acl,
wherein mainly the exercife of faith is holden forth ;
and it is the ad: of the foul under that danger and dif-
trefs, betaking itfelf to Chri(l*s fulnefs for help : It is
a fleeing from the curfe of the law to him, as to the
city of refuge. So every name that faith gets, fets
out a man ading and moving fome way for Chrifl's
remedying the evil, and removing the hazard he is
in.
Ilavinfr fpoken a little to this, that faith Is the main
duty that is called for, we fliall now follow the exhor-
tation to prefs you to it ; it being to no purpofe to
fpeak of Chrift, and of faith in him, except he be re-
ceived. This is the end of the word written and
taught, John xx. at the clofe. Even to believe in the
name of the Son of God, and by believing to receive
life in and through him.
And therefore, Secondly, Seeing this is the main
duty called for bv the gofpel. That by faith ye fliould
receive it, and Chrift ollcred In it, we earneftly ex-
hort you to it. It is net fo much to this or that par-
ticular
Sem. 5. ISAIAH LIII. i. lit
ticular duty, though thefq be implied ; it is not fo
much to attendance on ordinances, nor to fubmiflioii
to difcipline and cenfures, though thefe alfo be duties
.that we exhort you ; but it is to obedience to the
great command of faith, even to believe on him whom
the Father hath fent and fealed : It is to receive this
gofpel ; to fubmit to the righteoufnefs of faith ; to
open to him that is knocking at the door ; to yield to
him, and to give him the hand, that pad quarrels
may be removed, and taken out of the way. Except
this be, we declare to you, in his name, that ye do
not bring forth the fruit that this gofpel calleth for
from you ; and that no lefs will be acceptable to God,
nor accepted from you by him.
And to add here the third branch of the doclrine,
we fay. That no lefs will do your bufmefs as a necef-
fary means for attaining the promife, and that which
is promifed. i. Look to all the promifes, whether
of pardon of fm, or of peace with God, of joy in the
Holy Ghoft, and of holinefs and conformity to God :
There is no accefs to thefe, or to any of them, but by
faith ; this is the very proper condition of the cove-
nant of grace, and the door whereby we ftep into it.
And if ye think pardon of fm, peace with God, and
holinefs to be neceffary, then this great gofpel-duty of
believing is no lefs neceffary ; for the Lord faith,
John iii. 36. He that believeth not is coJidemncd already.
1. Look to the performance of any duty, or mortiii-
cation of any lull or idol, and faith is neceffary to
that, I John. iii. 5. // ii by faith ive obtain viciory
over the world : It was by faith (Heb. xi.) that all the
worthies fpoken of there wrought righteoufnefs, <^c.
3. When any duty is done, of whatfoever nature it
be, there is no acceptation of it without faith : It is
not our praying, or our coming to the church, that
will make duty to be accepted, but it is faith ; The
ivord -profited them not, faith the apoftle, Ileb. iv. 2.
hecaufe it 'ojas ?}oi mixed 'with faith. And that for
making
114 ISAtAH LIIT. I* Serm. 5*
making the duty acceptable, faith is neceffarily requi*
fire, we may clearly fee, Heb. xi. where it is expref*
ly faid. That without faith it is impojjible to pleafe God*
And how is it that Abel offered a more excellent fa-
criiice that Cain ? It was nothing fure in Cain's facri-
fice itfelf that made it be rejecited, nor any thing in
Abel's that made it be received or acceptable, but
faith in the Melliah to come, that was found to be in
the one, and was miffing in the other. Is there not
reafon then to prefs this duty on you ? And to exhort
you not to think this a common and eafy thing, tho*
the mod part think it to be fo ? If we look to the be-
nefits of it, to the difficulty of it, and to the rarity of
it in the world, there is no duty needs more to be
preffed than this, even that Chrift" Jefus fhould have
the burden of your immortal fouls caft on him by this
faving faith. I fhall therefore, in the further profe-
cution of this, Firji^ Shew what mainly you fl^ould
cfchew arid avoid, as that whereat people more ordi-
narily ftumble. Secondly, What it is we would exhort
you to, and what grounds.
For the frji, I know the deceits and miftakes in
men about the exercife of faith are fo many, that they
are more than can well or eafily be reckoned up ; yet
we. fhall in fome generals, fpoke of before, hrnt at a
few of them ; for as long as ye continue in the fame
fnares, they muft be flill pointed out to you, and en-
deavours ftill ufed to undeceive and deliver you out of
them: And therefore, i. Beware ofreftingon a doc-
trinal faith, which before I called hiftorical. We
know it is hard to convince fome that-.they want faith ;
yet we would have you to confider, that it is not e-
very kind of faith, but laving faith, that will do your
bufmefs : It is the want of that which the prophet
complains of. And therefore, to open this a little,
ye fliould confider. That there may be really fuch a
faith as is an alfent to the truth of the word in a natu-
ral man, yea, in a reprobate j but that faith will ne-
ver
iSerm. 5- ISAIAH LIII. i. itj
ver unite to Chrifl:, nor be united with the pafnon of*
fin. Fiijfi, I do not fiiy, that every one that is in the
vifible church hath this dodrinal faith, to beHeve a
heaven and a hell, that the fcripture is the word of
Cod, and that all that believe in Chrifl fhall get par-
don of fin and life; the carriage, alas! of many tef-
tifies that they have not thus much, whatever fleeting
notions they may have of thefe things, or whatever
elleem they may feem to put on the gofpel, and what-
ever profeifion they may make that they believe the
truth of it, yet in their deeds they deny it ; for if
there were a fixednefs in the doftrinal faith of the
gofpel in men, they durft not for their fouls live as
they do. Neither yet. Secondly, do We fay. That all
they that have this doftrinal faith of the gofpel, or
fomewhat of it, do believe every pafTage in it alike ;
but often aS they pleafe them, they believe them.
Hence many believe what the word fpeaks of mercy,
and of pardon of fin, and will not queflion that ; but
what it fpeaks of holinefs, and of the feverity of God's
reckoning with men for fin, they do not fo credit that
part of the word. It is true, where the faith of the
one IS, the faith of the other will fome way be ; but
becaufe the one agrees better with their corruption
than the other, therefore the one is not fo received as
the other ; and it is very frequent with fuch, to be
found diminifhing from one pl&ce, and adding to
another, of the word of God. Nor, Thirdly, do we
fay. That all men do, in a like and equal degree, be-
lieve the truth of the word : There is in fome more
knowledge, in fome lefs ; in fome more convictions,
in fome fevver ; and though we pfeach to you all, yet
there are fome that believe not this to be God's ordi-
nance ! There are many who will not be faved, that
take this word to be the word of God, and believe
what IS the meaning of it, becaufe the word itfelf fayi;
it is fo. And the reafon of this is, i. Becaufe there
is nothing that is not faving, but a natural man may
Vol. 1. No. 2. P have
114 ISJIJH Lllf. I, Serm. 5.
have it. Now this doclrinal faith is not faving, and
fo a natural man may have it, yea, the devils believe
and tremble ; and James does not difpute with thefe
to whom he writes on this account, that they behev-
ed not this, but tehs them, that hlflorical faith was
not enough ; and we think a man in nature may have
a great perfuafion of the truth of the word of God,
and ihat what it fays will come to pafs, and yet (till
continue but a natural man. A fecond reafan is,
Becaufe the fcripturc fpeaks fo often of many forts of
faith that are not faving ; as, Exod. xiv. at the clofe,
it is faid, The people believed the Lord : And Pfal. cvi*
\i. Then they believed his word^ and fang bis praife :
And John ii. 23. Many believed on Chriji, to ivho?n
he did not cc?nmit him/elf. There was a faith in them,
which his figns and miracles extorted from them,
that was not faving. And Matth. xiii. two or three
fuch acls of faith are fpoken of in the parable of the
fower that were not faving, however found they might
be in their own kind. And 1 Cor. xiii. we have fuch
a faith fpoken of, as a man dare not deny the truth
of the Word, though he fhould bring his body to be
burnt by his avouching of the fame. A third reafon
is, Becaufe as much credit may be given to the word,
as is given to any other hiflory that is creditably be-
lieved ; and it is on this ground that we believe there
was fuch men as Crefar, Pompey, Wallace, lEfc.
And it being certain that there may be imprelTions on
the confciences of hearers that this is God's word,
backed with fome common work of the Spirit, and
that it is generally received to be the word of God in
the part of the world we live in, what wonder is it
that people believe thus, and drink in this hiftorical
or doclrinal faith of the word, fo as they may even
dare to fuller death for it ? And yet in the mean time
they may want faving faith ; the devils being as firmly
perfuaded as any natural man is, that God is true,
and that his word will be performed, and therefore
they
Serm. 5. ISAIAH LIII. i. 115
they fay to Chrifl, Art thou come to torment tts before
the time? The pangs of a natural confcience in niea
will alfure theni of a judgment to come, though they
tremble to think on it.
And therefore, before we proceed further, take a
word of ufe from this, to let you fee the great and
very general miftake of the molt part of the hearers
of the gofpei, in reding on this do£lrinal faith. If
ye tell them that they have no faith, they will not by
any means own that. They believe there is a Saviour,
and that he is God and man, and that fuch as believe
on him Ihall be faved, and on this they reft. It is
fuch as thefe who thiiik they have believed ever fmce
they had any knowledge, becaufe the word v>'as al-
ways, or very long fihce, received in the place where
they lived for the word of God, and they believe it
to be fo, and know no difference betwixt believing
the word, and believing on Chriil holden forth in it ;
though, alas ! many of you believe not thus much,
for if ye were among the Jews, ye might be foon
brought to queftion the truth of the gofpei. But
though ye had the real faith of the truth of the word,
take not that for faving faith ; for as there is a real
forrow that is not the faving grace of repentance unto
life, fo there is a fort of real faith that hath a real ob-
jetl, and a real being in the judgruent, which yet is
not a real clofing with Chrifl:, and {o not faving faith :
As fuppofe a man purfued by his enemy fhould fee a
ftrong caftle-door Handing open, or one in hazard at
fea (hould fee dryland, yet if he fliould ftand (tiH
while the enemy purfues him, or abide ftill in the
fmking veiTel, the fight of the calUe-door open, nor
of the dry land, would not fave him. So it is not the
believing that there is a Saviour come into the Vv'oHd
to fave fmners, that will fave, except there be a reft-
ing on him as he is holden forth in the word of the
gofpei. Iliftorical faith is only, as it v^^erc, a looking
on the Saviour ; but faving faith cleaves to him, and
?2, lefts
%i6 ISAIAH LIII. I, Serm. 5,
refts on him. Hiflorical faith looks on Chrifl, but
acts not on him, doles not with him ; and therefore
jTiich as have this only, and no more, fink <ind perifli
without getting good of hinn : We would think it a
great Itep to get many of you to believe as the devil,
\vho believes and trembles : The little trembling there
js, Ihews that there is but little of this hiflorical faith ;
yet, as I have often laid, this is not all ; ye may have
this, and yet if ye halt there, ye will certi\inly perifli,
if ye were never fp confident to be faved. The apo-
Itle doth well diftinguifli thefe, Heb. xi, 6. H^ that
Cometh to God, muji believe that he is, and that he is a
rezvarder of them that diligently feek him : Where thefe
two are prefuppofed ; Firji, Believing that God is,
or hath a being j and. Secondly, Believing that his
promlfe is fure and firm, that he is faithful who hath
promifed, and will make his word good. And then,
Thirdly, On both thefe follows a coming to him, as
a rewarder of diligent feekers of him. The firfl: two.,
take in hiilorical faith : For to believe that God is, is
natural \ and to believe that Gocl is faithful in his
promife, maybe in natural man: But to come to
him, to get the hazard that the foul is in, removed
through jefus Chrifl, is a thing that few do attain to.
This then is the firfl thing we would be aware of, not
aware to believe the truth of the word, but to be aware
of refling on it as a faving faith : "It is not enough to.
look on Chrifl, and to grant that it is he ; but \ye
muil never be fatisfied till we can rely on Chrift, and
lay the \yeight of our falvation and peace on \iim in
his -own way.
The fecond thing ye fliould beware of is. Some
common and quickly tranfient work on the affections,
that may accompany hiilorical faith : Whether: the af-
fection of grief, or the affedtion of joy be ftirred there-
by, both areunfafe to be refted on, when ye cannot
prove your refling on Chrifl, /. e. where there is no
lufticieut groynd to prove it by \ Though ye (hould
tremble
S.crm. 5. ISAIAH LIII. i, 117
tremble as Felix did, and be under alarming convic-
tipns of confcience and fears of your hazard, or tho'
ye fliould be aifefted with joy, as the temporary be-
liever may be, an^i fometimes is, what will that pro-
fit you ? It is a great miftake to take fome fmall work
on the afl'e(fl:ions, which at the bed is but an effed of
hiilorical faith, for a faving work of the Spirit. Or,
Secondly, If it be not an eiled: of hiftorical faith, it is
an eflect of a challenge of confcience, and fmiting of
the heart, as in Saul, who could fay to David, Thou
(irt more righteous than /, my fan David. Qr, Thirdly y
It is fome common work of the Spirit, fuch as was in
Simon Magus, of whom it is faid, he believed, and
defired the apoftle to pray for him ; for men to con-
clude on this ground, that they are brought out of
nature into a ftate of grace, is to build upon a fandy
foundation. The apoltle fpeaketh, 2 Cor. vii. 10.
pf worldly forrow, as well as of a godly forrow ; and
?is there may be a worldly forrow, fo there may be a
carnal joy, a fort of rejoicing in prayer, or at hearing
oi a fermon, or at a facrament, which is not faving
faith. Some hear the word with joy, Matth. xiii.
\vho yet endure not. And John Raptiil's hearers re-
joiced in his light for a feafon : Even as a fick man,
who hearing (as we hinted before) that a phyfician
who is fkilful and able to cure him is come to town,
be becomes glad in hopes of 21, cure of his difeafe ; but
here is the obftacle, when the phyfician tells the man
that he mud be fo and fo abftemious, and keep him-
felf under fuch a flricl diet, he will not obey, and fo
;\ll his joy vaniflies. There is fomething like this iri
temporary faith, where fome remote expedation of
falvation will raife a carnal joy and gladnefs ; but
when it comes to this, that a man is called to quit his
lufts, or his eftate, or in the world, to undergo trou-
ble and perfecution for the gofpel, by and by he is of-
fended, he thinks, to fay fo, A bird in hand is worth
^wg in the bujh ; and therefore when the ftorni blows.
ii8 ISAIAH LIII. I. Serm. 5,
m his teeth, he turns his back and runs away. We
find this often in people that when fick, they have fits
of ferioufnefs, and fometimes flaflies of forrrow under
conviclions, and fometimes flaflies of joy, that vanifh
when they come to health again. When we fpeak of
fome common work on the afFedions, we mean,
among other things, fome liberty and warmnefs of
fpirit in prayer ; which, no queflion, even unrenew-
ed men may find more at one time than another, as
when they are in fome great hazard or ftrait, they
will be more than ordinary ferious in that duty, and
yet this may be but an efted of nature. This proves
a great ftumbling and neckbreak to many, that they,
think they are well enough, if now and then they
have utterance in prayer, words beyond what they ex-
peded, and upon reflecling find that they have been
in earned, though it was but moral ferioufnefs that
moved them in prayer, in the place of faving faith ;
fo that when they pray with warmnefs they think
they believe, when in the mean time they never knew
what it was in good earnefl: to lay themfelves on
Chrifl Jefus : Therefore when we invite you to be-
lieve, this is another thing we would bid you beware
of, that ye take not a flafli of fenfe for true faith.
3. There is yet a more fubtile, though no lefs dan-
gerous miftake, that ye fhould beware of, and that is,
when faith is confounded with obedience, and is look-
ed on in juftification as a piece of new obedience,
with love, repentance, and other duties of holinefs :
So fome think they believe, becaufe they have fome
natural awe of God in their minds, with fome fear
of fin, perform fome duties of religion, and walk ho-
neftly, as they think, according to the rule ; which
is to confound the covenant of works and of grace,
and to make the covenant of works a covenant of
grace, or to run the covenant of grace into a cove-
nant of works ; only with this difference, that though
their works be not perfect, but defedive, yet where-
in
Serm. 5^ tSJIJH Lilt. r. iig
in they are dcfedive, they think there is worth in
their faith to make up that want, and to fupply that
defe£t ; and fo by faith they think they will obtain the
acceptation of their works, and of their perfons on
account of their works : They look upon their works
as pleafmg to God, but becaufe they are not perfect,
they will believe, or exefcife faith, to make up their
defeds ; to which the way of grace is quite contrary^
which makes the tree firll good, and then the fruit.
This way, that many take, is not to draw the eviden-
ces of believing from works of holinefs, which is
warrantable ; but the founding of faith, or their hope
of heaven on works : And the ufe they make of their
faith, is to ward off challenges of confcience for the
imperfedion of their works, and to make faith pro-
cure acceptance (as I jufl now faid) of their works,
and acceptance of their perfons for their works fake.
4. Beware of that which ye ordinarily call a certain
aflurance, or fure knowledge of your falvation, and
that all the promifes are yours, whereby ye think
yourfelves in no hazard ; a hope and aflurance of
heaven that ye can give no ground for, nor proof of,
only ye think ye are fure of pardon of fm, and of
coming to heaven, and that ye are obliged to main-
tain that groundlefs hope ', but this is not faving faith,
for it is a hope of heaven, that can give you no right
to Chrift : There muft firll: be a fleeing to him, and
clofing with him, before ye can have any true and
well-grounded hope of heaven ; but your hope and
confidence is, never to queftion the matter : Ye are
like Laodicea, who thought herfelf rich, and to ftand
in need of nothing, when (he was miferably poor ; or
like thofe men, who, when God was threatning them
with judgment, yet vc'ould needs prefume to think
that they leaned on the Lord. I think, among all
the perfons that God hath indignation againfl, it i.^
in a fpecial manner againfl: thofe who have this fort:
of hope, and to whcm God difcovereth the ground-
lefTnefs
xio tSJTAH LIII. I. Serm. ^i
leflhefs of it, and yet they will ftill floutly maintairt
and fland fafl by their hope. It is to thefe he fpeaks^
Deut. xxvi. 16. who defplfe and mock God's threat-
iiings, and fay, We Jhall have fedce^ tboiigl? ive walk
in the imagination of our otvn h::arts, and add driinkcn-
ncfs to thirjl. The Lord there pronounceth a curfe,
and to the curfe addeth an oath, that he will not fpare
fiich perfons, but will fepafate them for evil, and
caufe all the curfes of the law to overtake them.
Judge ye now what a condition this is for perfons to
be in, to be believing that all the promifes are theirs,
and yet, inflead of that, to be (in the mean time) li-
able to all the curfes threatned in the word of God^
It is this that we call prefuniption, and the hope of the
hypocrite laill perifb. Job viii. 13. The confidence of
fuch fhall be rejected and fweeped away, as a fpider*s
web fhall be rooted out of their tabernacles, and
bring them to the king of terrors. They think they
believe always, and that when they are not troubled
nor difquieted they never want faith, but have a great
deal of it ; which yet is but a conjecture, which can-
not fupport and uphold them when they come to a
ftrait. When they are more fecure, they think they
believe very well ; and when they are more awakened
and difquieted, they think they believe lefs, and their
fancied faith quite ebbs on them : When they hear of
any exercife of mind, or trouble of confcience in
others, they wonder that they will not believe ; and
all their work is to maintain their deep fecurity arid
Itrong delufion. This is then the fourth thing ye
fhould beware of, for it is not the faith that will re-
move the complaint. Who hath believed our report ?
And yet how many are there of this fort, who fay
they fliail have peace, and pleafe themfelves with
their good hopes, fay the word what it will. O ! be
perfuaded, that this is nothing elfe but woeful unbe-
lief and prefumption ; and therefore we mud preach
to you the terror and the curfe of God, though ye
cry
Serm. 5- ISAIAH LIIT. t. iii
cry peace to yourfeh^es. The Lord complains of fucH
perfons,' Jer. v. 12. faying, They hwuc belied the
-Lord: He fent his prophets to denounce judgments
in the days of Jofiah, when there was a fair profefi
fion of religion and reformation, yet they would be-
lieve and hope that no evil fliould overtake them.
That which we aim at in this part of the ufe, is to
make way for what follows ; even to give you a clear
ground for exercifing of faith on Jefus Chrift, when
all thefe ftumbling-blocks and miftakes are moved
out of the way. We therefore exhort you, to lay
your hand to your heart, and narrowly to try if ye
have called, or accounted any of thefe to be faving
faith ; for there are hundreds, nay thoufands, that
perifli under thefe pretexts^ deceiving therr.'elves^
and deluding others, by a faith they were born and
brought up with, and they have no mofe but their
groundlefs hope to prove their faith by ; and this they
will ftand by, fay to them what ye will : but be not
deceived, for God will difcover you. Ye think a
ftrong prefumption is faith, and that ye can by fuch
a faith drink in the promifes ; but God will make
you vomit them up, and ye (hall be dedared to be
void of faith in the great day. Therefore be more
jealous over your faith, and feek to have your hold
of Chrift made fure, which is done, when from the
belief of your hazard and felf-emptinefs, and of
Chrift's fulnefs, ye go to him and clofe with him, to
make up all your wants. This faith is fpecially qua-
lified by the account on which we go to him, and reft:
on him, even as a confcientious duty is that which
flows from a command, as obedience to it, fo one
of the main things that qualifies this faith is a receiv-
ing Chrift as Chrift, or as he is holden forth in the
gofpclj which is therefore well put in the defcription
given of faith in the Catcchifm. And it is called a
believing on him whom the Father hath fent : Which is
not to believe on Chrift fimplv, but as he is holden
Vol.. I. No. 2. (^ ' forth
122 ISAIAH LIII. r. Sertrt. 5.
forth in the word of the gofpel. Prefumption may
look on Chrift and his fidnefs, artd few or none will
readily dare to give him a dirett and downright refii-
fal, or to reje£l him profefledly and avowedly, when
they hear of fiich happinefs as is to be had in him ;
But that which we fay qualifies faith, is to defire, re-
ceive, and embrav':e him according as he is holden
forth in the gofpel, for wi/dom, rigbteoufriefs^ fancli'
f cation, and redemption, 2 Cor. i. 30. when he is
trufled with an eye to the promife, and when that
which makes us reft on him is the word of God ; for
though Chrilt be the material objefts of faith, yet the
word is the formal object, whereby we get a right to
him, and there is no getting hold of Chrift, but in,
and according to his word : And therefore the gene-
rality of people (who, on the matter, take the Anti-
nominian way) think they have no more to do but io
apply Chrift, and to count him their own at the very
firll ; but by their not exercifmg faith on the word of
promife, they mifs him. This is, as I have faid, a
main qualification of faving faith, even to reft on
Chrift as he is held forth in the word, and by the
word to take hold of him, and reft upon him. Saving
faith doth not fimply reft on Chrift, becaufe he is
merciful, and hath all fulnefs in him ; but it refts on
him and his fulnefs, as received in the word, and of-
fered bv God in his word. Faith takes God's faith-
fulnefs in his word, and lays hold on him by that.
Chrift is the thing that makes happy, but God's faith*
ful promife is the right by which we get a title to
Chrift. VJq fliould never like that faith that knows
not the ufe of the word, that betakes itfelf to Chrift,
or the thing in the word, but confiders not the word
that holds him forth ; whenas it is only this word that
gives us warrant to expect that his fulnefs fliall be
made ours, and fupply all our wants. Many defire,
and expect good of God, but get it not, becaufe their
expectation is not founded on his word, and that
God\s
Serm. 6. ISAIJH LIII, i. 123
God's faithfulnefs in his word is not clofed vviihal. In a
word, 1 would have you to think, that faith is neither
an eafy, nor an infuperable difficult thing ; but that
it is eafy to go wrong, and difficult to go right •, and
that, without God's fpecial and powerful guidance,
ye cannot believe nor exercife faith, nor walk in the
way of believing in him, and dependence on him ; fo
ihat ye may be helped to make a right ufe of Chrift,
and to bui'-l upon him; that ye mav not flip nor
ftumble, and fall on the (tumbling-ftone laid in Zion,
on which fo many fall every day, and break them-
selves to pieces.
SERMON VL
Isaiah LIII. i .
W!>o hath believed our report ? And to whom is the arm
of the LORD revealed?
IF it were not recorded in the infallible fcriptures of
truth, we would hardly believe, that there could
be fo much powerful and fweer preaching of the mod
excellent inflruments that ever were employed, and
yet that there fhould be fo little fruit following on it :
Who would believe that Ifaiah, fo excellent, fo fvveet,
and fo evangelic a prophet, fliould have ("o many fad
complaints as he hath ? chap. vi. 28, and 58. that he
iliould be put to bring in the Lord, faying, All ths
day long have IJlr etched out my hands to a rebellious peo-
ple^ chap. Ivi. And that here himfelf ihould have
Q 2 caule
124 ISAIAH LIII. I. Serm. 6.
caufe to fay, Who bath believed our report? It is fcarce
pne man here or theie that hath favingly believed on
Chrill : And this is the third thing in the words that
now we would fpeak to; and it is a very fad, though
a very clear truth.
The dodrine is this. That there may be much pow-
erful preaching of the gofpel, and yet unbelief gene-
rally among the hearers of it : Or take it with depen-
dence on the former two ; namely, i. That the great
work of the miniftry is, To propofe and make Chrifl
known to a people. 2. That the great duty of people
that have Chrifl; propofed to them is, To believe on
him. Then this follows on the back of thefe, 3.
That people may have Chrift propofed to them,
brought to their heart and mouth ; and though it be
but believing that is called for from them, yet that
cannot be obtained from molt of them. This gofpel-
duty of believing is often llighted by the hearers of
the gofpel. This is clearly held forth here, Who hath
Lelieved our report? We have called for faith ; but it
is a rare thing, among the multitude of hearers, tp
find one that believeth favingly.
To make out, and prove this a little further, we
ihall confider this complaint, with thefe aggravations
of it, which will make it the more clear, and fo the
more to be wondered at. As, i. Thofe of whom the
complaint is made are not heathens, but God's own
people; as the Lord complains, Pfalm vii. 10, 11.
My people luoidd rM hearken to my 'voice, and Ifrael
%vould have none of im. Our i.ord Jefus complains of
Jerufalem, Matth. xxtii. at the end, "jerufalem,
'JerufalejUy how often ivoujd I have gathered thee, and
thou wouldcji not. That the Lord's own profefling
people Ihould not believe, nor receive the report that
is made of him, heightens the complaint, and aggra-
vates their guilt exceedingly. 2. It is not a complaint
^s to one fermon, or time ; but it is a complaint fre-
nuently repejited, z^s to many fruitlefs fermons and
^imes.
germ. 6. ISAIAH LIII. i. 125
times, yea, generations. Ifaiah preached long in ma^
ny kings reigns, and yet all along his prophecy he
complains ot it, as chap. vi. 11. How long, Lordy
jhall their eyes be blind, and their ears heavy ? hz.
And chap, xxviii. 9. Whom Jhall I teach dodrine?
Them that are weaned from the milk, and drawn from
the breajls, precept miiji be upon precept, and line upon
line, here a little and there a little. And chap. Ixv, 2.
All day long I have Jlretched out my hands to a rebellious
people. And here again. Who hath believed our report ?
Much and long, or many years preaching, much
plain and powerful preaching, and yet little or no
Iruit ; They are fnared and taken, and fall backwardy
for all that : And this was not in Ifaiah's days only,
but in Chriil's days, John xii. ■^y, 38. and in Paul's
days, Rom. x. 16. v/here the very words in the text
are repeated j nay, it runs down from the firft fpread-
ing of the gofpel, even to thefe latter days wherein
we live; many hear, but few receive the report. 3.
Confider how many they are that complain, it is not
one or two, or a few, but all the preachers of the
gofpel : It is not, Lord, Who hath believed my report ;
but. Who hath believed our report? It is complained
of by Ifaiah here, and in feveral other places named
before: It is complained of by Micah, chap. vii. i.
Woe is me, for I am as they who have gathered the fum-
mer fruits, as the grape-gleanings of the vintage, there
is tio clujler to eat, the good man is perifloed out of the
earth, and ibere is none upright among men, &c. It is
complained of by Hofea, chap. xi. 7. Though they
called them to the Mojl High, none at all would exalt
him ; that is, none would give him the glory of his
grace in believing on him. Ah fad word ! As is that
alfo in Pfalm Ixxxi. the Lord calls. Hear, my people^
and I will tcflify to thee ; open thy mouth wide, and /
will fill it : But my people would not hearken to my voice-
dnd Jfrael would none of mc. And what prophet is
^here almofl, if I need fay almoft, but one way or-
other
120 ISAIAH LIII. I. Serm. 6.
pther makes this complaint, That though the Lord
ilretched out his hands all day long, yet it was to a
rebellious and gain-faying people. Look forward,
and fee what our Lord fays of John Baptifl, and of
hinifelf. Whereto Jloall I liketi this generation ? It is like
children Jitting in the market-places, faying one to ano-
ihery We have piped to you, and ye have 7iot danced';
%vc have mourned to you, and ye have not lamented :
That is, there is much preaching by men endowed
with feveral gifts, but none of them do the people
much good. John preached with much holy aufter-
ity, like one mourning ; the Son of man moft fweetly,
like one piping ; yet neither the one nor the other
prevailed. There are fome Boanerges, fons of thun-
der, alarming and thundering preachers ; fome Bar-
nabas's, fons of confolation, fweet comforting preach-
ers, yet all gain but little on the hearers. Our Lord
faith. Matt, xxiii. Jerufalem, Jerufalem, how often
would I have gathered you ? This is the ordinary com-
plaint, Te would not, A j^th aggravation ,is, If we
confider who they are that meet with this unbelief
and unfruitfulnefs in them they preach to ; if it were
poor cold preachers, fuch as we, alas ! in a great
meafure are, or fuch as the Scribes and Pharifees were,
or if it were fuch as had learning only, and not piety,
it were no fuch wonder to fee them meet with unbe-
lief and unfruitfulnefs in their hearers ; but it is even
thofe whom the Lord has fent and fliarpened, as ar-
rows out of his quiver, as this prophet was. It is
even his preaching that is fruitlefs in a great meafure :
And was there ever a more fweet, plain, powerful,
and delightful preacher than Ifaiah ? that even the
very reading of his fermons may aft'edl the readers,
yet is there any that complains more, or fo much as
he does in the chapters before cited ? Probably yc
may think, that if Ifaiah were a preacher now, peo-
ple would be moved by his fermons; yet his preach-
ing had the fame return and entertainment that ours
has
Serm. 6, ISAIAH Lilt. t. nj
has now : And Hofea called his hearers to the Moft
High, yet none at all would exalt him. It was their
work to ftretch out their hands all the day long, but
the people hardened their necks and refufed to return^
Jer. xiii. and Zech. vii. But, ^^hly, Confider all
thefe were God's fervants and preachers under the
Old Teftament ; and you may be difpofed to think,
that under the gofpel, when the veil is laid by, and
when Chrift himfelf, their Lord and mafter, and his
apoilles come to preach the gofpel, it (hould be other-
wife ; yet John the Baptift, who was Chrifl*s har-
binger, a burning and a fiiining light, a flayed and
fixed man, not a reed fiiaken with the wind (as many
of us are too much) a prophet, yea more than a pro-
phet, yet when he preached, many of his hearers re^
jeBed the counfel of God againji ibemfelves^ Luke vii«
John comes preaching aufterely, and they fay he hath
a devil ; and if there was any rejoicing in his light, it
was but for a feafon. And Paul, that chofen veflel,
how often w^as he perfecuted ? and he makes the fame
complaint, in the fame words that Ifaiah does, of his
hearers, efpecially the Jews, A£ls xiii. 46. and xxviii.
28. and was conflrained to tell them, that he and his
fellow-preachers behoved to quit them, and betake
themfelves to the Gentiles : And how does he com-
plain of the Corinthians and Galatians, and of their
being bewitched, and fuddenly feduced and drawn a-
way from the truth and fimplicity of the gofpel, by
fome felf-feeking, falfe minlfters, coming with coun-
terfeit glancing among them. We fhall clofe this
with the confideration of our Lord Jefus, who was a
nonfuch preacher, of whom it-isfaid, Matth. vii. 22.
\.\\?i\. be /pake with power, and not as the fcrihes : And
Luke iv. when he was opening that fweet text, Ifa.
Ixi. I, 2, 3. it is faid. They all tvondered at the gra-
cious words that proceeded out of his fiiouth ; and the of-
ficers that came to him, fay, That never manfpake as
he /poke ; and yet his complaint is the fame, Matth.
xxiii.
128 tSAIAH LIII. t. Serm. ^.
Scxiil. 37. How often would I have gathered ycu^ and
ye ivoidd not : And John i. 11. it is faid, He came to
his oion^ and his own received him not. Chorazin^
Bethfaida and Capernaum were lifted up to heaven by
the Lord's preaching to them in perfon^ and yet woe
after woe is denounced againft them, becaufe they be-
lieved not, for all his preaching and miracles : And
it is a wonder, if we look through the hiftory of the
gofpel, how nian)^ a fweetfermon he made, and with
what weight and power he fpoke, and fometimes with
tears, and withal backed his word with miracles, that
made his hearers acknowledge the finger of God, and
yet how few were brought to believe on him ? So that
he makes this very complaint as Ifaiah, John xii. 38.
Is it not a wonder, when he and his apollles preach-
ed fo much, and fo long, that the church was fo little
a flock, and believers fo few in number, even after
his afcenfion ? Need we any further proof, that the
gofpel, where it comes, gets but little welcome ? The
carriage of many among ourfelves is a fad proof of it :.
We are afraid that many of you do not believe to this
day, though there hath been amongft you, much,
long or many years, powerful preaching of the gof-
pel, but (till live without faith, and are perifliing.
If this be not enough to clear the dodrine, i. See
how Chriil fpeaks of it, Matth. xiii. in the parable of
the fower of the feed, where there are three forts of
ground that never bring forth good fruit ; and there
he fpeaks, not only of the time of his own perfonal
miniftry, but of all other times. 2. Look to the or-
dinary and daily effed:, or rather confequence of this
preached gofpel, and it will prove the thing. Do not
many perifii ? Do not many croud thick in the broad
way that leads to dedrudion ? And but very f^w fruits
of faith appear ? Is there not little, lamentably little,
of a real change in the way and walk of mod to be
feen ? To clear it yet further, go through the feveral
tanks of perfons, that in God's account are unbeliev-
ers,
Serm. 6. iSAJAU LHI. i. ti^
ers, O ! there will be exceeding few believers in
Chrift found. Firji then, Confider the grofly profane,
that are never fo much a? civilized. Secondly^ The
ignorant, ftupid and fenfelefs, that never mind their
own fouls, are never afraid of wrath, nor in the leaft
concerned to make their peace with God. Thirdly^
The earthly-minded, that think of nothing but the
world. Fourthly, Thofe of a civil outward carriage^
that have fonie good works, and, as they think, good
days too, and yet come not near Chrift to clofe with
him. Fifthly, The hypocrites of all forts, both the
prefuming hypocrites, that will thank God they are
better than their neighbours, and yet truft not to
Chrift, and free grace through him, but feek to efta-
bllfii their own righteoufnefs, grofs as it is ; and the
legal hypocrites, that never denied their own righte-
oufnefs, nor fubmitted to the righteoufnefs of Chrift.
Lay afide all thefe, I fay, and we leave it to your
own confciences to judge, how few will be found to
have faving faith : And therefore I am perfuaded, if
there be any truth of God delivered to you^ that thisi
is a tritth. That though the gofpel be preached to ma-
ny, yet there are but few hearers that do aclually be*
lieve in Jefus Chrift, to the faving of their fouls.
Ufc I. The firft ufe of it is, to befeech you to let
this Imk deep into your mind, as the truth of God,
for thefe reafons ; i . Becaufe it is a moft ufeful truth ;
and if ic were believed, would make people very
watchful over themfelves, and to tremble for fear, left
they be found among the multitude that believe not^
and put them to fecure their intereft in God, and not
to reft on a faftiion and form of religion, without ob-
ferving what fruit followeth on the gofpel. Among
the many evils that undo multitudes, we think this is
not the leaft, that this truth is never thoroughly fixed
in them : They think there arc many heathens and
Turks without the church, and many grofs fwearers,
drunkards, and other fuch within it, that will perifh.
Vol. I. No. 2. R but
130 ISAIAH- Lin. I. Serm. 5.
but none others, or at leal> but very few, who among
a profeilinc::; people do perlHi ; neither can ihey be in-
duced to think it fuch a hard matter to hnd one, or a
very few that are believers in a country ; fo that if
Ifaiuh were now alive to cry, Who believes our report?
each of ihem would be ready to anfwer, I believe.
2. Becaufe for as certain and ufeful a truth as this is,
yet generally it is not believed ; people cannot think,
that ^o few believe, and that believing is fo difficult
and rare a thing. 1 would afk you this queftion. Was
it ever a difficulty to any of you to believe ? If not,
what is it that makes believing fo rare ? What fliould
move the prophet thus to complain, Who hath believed
our report? I fliall briefly give you fome evidences,
that many of you do not really believe this truth. The
Jirjl is, That fo few of you tremble at the word of
God : The hiftorical faith that the devils have makes
them tremble ; but ye have not even fo much : This
is given as a property of a fuitable hearer of the gof-
pel, to whom the Lord will look, Ifa. Ixvi. i, 2. that
he is one who trembles at the word ; but the moft part
of you that hear this gofpel, are like thefe pillars on
which this houfe flands, who are never fo much as
once iTioved at the word : Ye either take not faith to
be an abfoluteiy neceflary thing, and that ye muft pe-
jifh without it, or ye think that the faith ye were
born with will do your bufmefs ; ye do not believe
that ye are naturally under the power of the devil,
and led captive by him at his will ; and that without
holinefs, and a fpiritual gracious frame and ftamp on
your heart and way, ye fhall never fee God : What
wonder then that ye come not to reft on Chrift, when
the very letter of the gofpel is not credited. Afceond
evidence is, That there is fo little preparation made
to prevent your eternal hazard : It is faid of Noah,
Heb. xi. that Noah being "warned of God, prepared an
ark ; and this is attributed to his faith. It is not pof-
fible that ye fliould live fo negligently and carelelly, if
yc
Serm. 6. ISAIAH LITI. i. 131
ye believed that the curfe of God were purfuing you,
and that ye vvill be broiigiit to reckon for that which
ye have done in the body, and that ye will meet with
God as an enemy; if this were believed, though your
hearts were harder than they are, it would make you
tremble, and bring you to other fort of thoughts, and
more ferionfnefs. A third evidence is. That there is
no fruit of faith among many of you : for where it is,
it cannot be altogether fmolhered, but will (liew itfelf
one way or other : and if ye will ftill allert your faith, ,
I would fay to you as James doth to thofe to whom
he writes, Shew me your faith by your laorks. If ye
i'ay, God knows ; I anfwer, That ye fliall find that to
be a truth that he knows, and he will make you know
that he does fo : But, alas! that poor (hift will not a-
vail you when it comes to the pufii. O try your faith
then by your works : fee what mortification of lufts,
what repentance from dead works, what growth in
knov.'ledge, what fnining of holinefs in your conver-
fation, is attained to. Many of you, even as to
knowledge, are as if ye lived among Heathens ; manv
of whom have been as free of vice, and more profit-
able to others, than many of you are, and cared as
little for the v.orld as many of you do : How conies
it to pafs tlien that ye have lived as if ye pretended
faith, and yet have no fruit ? Ye muit either fay, that
faith is not neceifary, or that ye may have faith with-
out fruit, for we are fure your fruit is not the fruit of
faith. To live honeftly as you call it, what is that?
There are many Heathens who have gone beyond vou
in that : we will not fav that mccal honeflv is nothinr,
but fure it is not all. All the fruits of mere moral
honelly, are but four fruits, that will fet vour teeth
on edge : Neither is it your hearing of t!ie word only,
but your believing and doing of it, that will prohc
you. It is very fad, that moft plain obvious duties
are not at all followed ; as, tlie iludying of know-
ledge : the exercifing of repentance, one of the very
H 2 lirft
J33 ISAIAH Llll. I. Serm. 6.
firft duties, which is never feparated from faith ; the
humbling of the foul before God ; the loathing of
yourfelves for all ye have done ; the love of God,
iffc. for there may be challenges for grofs evils in.
Heath-ens : and fear is not repentance, but godly for-
row that caufeth repentance, not to be repented of»
A fourth evidence is. The want of that work of God's
Spirit that accompanies faith. Faith is a fpecial work
pf the Spirit, and the gracious gift of God ; it is
wrought by the exceeding mighty power of God,
whereby he raifed Chi id from the dead, and by that
fame power he worketh in them that believe. No\y
did ye ever know what this work meant? Did ye ever
find it to be a difficult work to believe ? Did ye ever
know what it was to have the Spirit of God conflrain-
jng your heart to believe ? I fpeak not of any extraoy-
dinaiy thing ; but certainly faith is not natural, nor
does it come from pure nature ; and wherever it is, it
manifefb itfelf by works, and evidenceth the power of
the Spirit in the working thereof. There are fad evi-
dences of bitter fruits that fpring from this root, to
wit. People's being ftrangers to the experimental
knowledge of the work of faith : As, i. When men
know no more difficulty to get Chrift, and to red on
Chrift, than to believe a (lory of Wallace, or of Juli-
us CiXTfar. 2. When people fay that they believed all
their days, nnd believed always fmce ever they knew-
-good from ill ; and though their faith be no true fav-
ing faith, but a fiincy, yet they will not quit it, and
it is impoilibie for men to get them convinced that they
want faith. 3. Whe:i men never knev/ what it is to
be without faith : it is one of the great works of the
Spirit, John xvi. 8. to convince us of the want of
faith. Men, without the fpecial work of the Spirit,
will be cafily convinced, that breach of the fabbath,
that Healing, that bearing falfe witnefs, ^c. are fins ;
^ut how many of you have been convinced of the
\vant of faith ? vve are conllraiued to fay this fad word
\vheii
Serm. 6. ISAIAH LIII. i. 133
when we look on this text, that it is lamentably ful-
filled iii your eyes, and even in this our congregation.
Think not that we wrong fuch of you who have be-r
lieved our report : Ah I it is few, even very few of
you, that receive and beUeve this gofpel.
life 2. The fecond ufe is for convittion. If it be
ordinary for the greateft part of the hearers of the
gofpel not to bjelieve, let it fink in your hearts that it
is no extraordinary thing that hath befallen you : Are
ye not fuch hearers as many of thofe were who heard
Ifaiah and Jefus Chrifl ? And if fo, will not this fol-
low, that there are many, yea, even the throng of
the hearers of the gofpel that believe not ? And who,
if Chrifl were gathering fmners by this gofpel, would
not be gathered ? If, where the gofpel comes, many
do not believe ; then here in this city, where the gof-
pel is preached to a great multitude of profefling mem^
bers of the vifible church, there are many that do not
believe. Or let me afk you a reafon why ye do except
yourfelves ; either this truth holds not fo univerfally,
or many of you muft fall under it, or elfe give a rea-
fon why you fall not under it. The truth which Ifa-
iah preached hath been preached to you, and yet ye
remain unbelieving, and defpifers of the invitation to
the marriage of the king's fon, as the Jews did. Wq
are not now fpeaking of Jews, Turks, nor Heathens,
nor of the churches in general, nor of other congre-
gations, but of you in Glafgow, that have this gofpel
preached amongft you ; and we fay of you, that there
^re few that believe our report. Think it not our
word, the application flows natively from the text ;
not from the neceflity of the thing, but from the or-
dinary courfe of men's corruption. Are not the fame
evidences of the want of faith, which we fpoke of,
amongit you ? How many are there in their life pro-
fane? How many reft on civility and forniality ? Is
there not as little repentance now, as was in Ifaiah's
tiine ? xls little denying gf our own righteoufnefs, and
making
134 ISAIAH LIII. I. Serm. 5.
making ufe of Chrift's, though the word be taught
by line upon line, here a little and there a little ? Per-
haps, though ye think that the dochine is true in the
general, ye will not, ye cannot digeft the application,
that among fo many of you vifible profefibrs of fr.ith,
there are but few real believers : Therefore we fliall
follow the conviclion a little further, by giving you
feme confiderations to make it ou'-, that v^'e have but
too juft ground to make application of the doclrine to
you, efpecially confidering the abounding corruption
?hat is amonglt you, that ye may be put to iezr the
wrath that attends fin, and to flee to Chrifl: for refuge
in time. i. Confider of whom it is that the prophet
is fpeaking, and of what time ; is it not the times and
days of the gofpel ? Had not the Spirit (in dictating
this text of fcripture) an eye on Scotland, and on
Glafgov ? And do not our Lord Jefus Chrifl and Paul
apply it in their days ? And why then may not we alfo
in ours? and when the Spirit fpeaks exprefly of the
lall: times, that they fhall be perilous, and of the fal-
ling away of many, fhould it not give us the greater
alarm. 2. Do not ail things agree to us as to them ?
Is not the gofpel the fame? Is our preaching any bet-
ter than theirs ? Nay, had they not much more pow-
erful preaching ? And if that preaching, which was
mod powerful, had not efficacy as to many to work
taith in them, what may we exped to do by our
preaching ? Are not your hearts as deceitful ? Are
hot your corruptions as ftrong ? Are ye not as bent
to backfiiding as they were ? What fort of people were
they that were unfruitful hearers? Were they not
members of the vifible church as ye are ? circumcifed
under the Old Teftament, as ye are baptized under
the New? Was it not thofe who had Chrift and his
apofUes preaching to them ? Yea, they were not a-
jnong the more ignorant fort who did not believe, but
fcribes and Pharifees ; and thofe not of the profjinell
fort only, but fuch as came to church, and attended
on
I
5erm. 6. JSJUH LIII. f. 135
on ordinances, as ye do ; yea, were fuch ar, had gifts,
and cart: out devils, and preached in Chrifl's name,
as you may fee, Luke xiii. 6. Now when there are
fo many, and of fuch rank, who get no good of the
word, and of fuch, a great many that will feek to en-
ter, and fliall not be able, to whom Chrift will fay,-
Depart, I know you not, ye workers cf iniquity. What
can be the reafon that many of you do fo confidently
aflert your faith, when there are fcarcely any charac-
ters of unbelief but ye have them ? Or, what can be
your advantage in keeping yourfelves carnally fecure,
when the {trong man in the mean time is in the houfe ?
and to (liut your eyes, atid make your necks iliff, and
to refohe, as it were, not only to lie ftill, but to die
in youf unbelief. I perfuade myfelf, that many of
you, ere long, will be made to v/onder, that ever ye
thought yourfelves believers ; and will be galled when
ye think upon it, that whatever was faid to you, ye'
would needs maintain your prefumptuous faiths
When we bid you fuffer the eonviftion to fmk, let
none put it from themfclves to others, but let every
one take it home to himfelf ; although we would not
have any of you caft loofe what is indeed made fail
and well-fecured, nor overturn a flender and weak
building, though it were, to fpeak fo, but of two-
flones height, if it be founded on a right foundation,
on the rock ; but we fpeak to you that cannot be
brought to fufpect yourfelves, when ye have juft rea-
fon to do fo. Sure this challenge and charge belongs
to fome, yea to many, and we would afk what ground
have ye to fhift it ? How can ye prove your faith more
' than others that have none at all ? that ye hope ye
have faith, will not do your bufmefs, that is no folid
proof: Ye cannot come to Chrifl, except made fuit-
• ably fenfible of your dillance, and of that ye have ne-
ver been convinced as yet. Do ye think to caft your-
felves on Chrift fleeping, and ye know not how ? cer-
tainly when the pins of your tabernacle come to be
loofed,
1^6 tSAtAti Ltli. I. Serm. ^i
loofed, ye fhall find that your fancied faith will not
be able to keep out a challenge. Ye could never en-
dure to think yourfelves to be Chrift's enemies, or
that ye wanted faith ; but when death comes, confci-
ence will awake, and the challenge will get in upon
you whether ye will or not. Many of you think that
ye are wronged, when your faith is queftioned or re-
proved, as if it were an odd and rare thing to be
gracelefs, or to be members of the vifible church, and
yet want faith ; and it irritates you to be expoftulated
with in private for your unbelief: But fuffer this
^ord now to take hold of you, I befeech you ; and if
ye could once be brought to fufpeft yourfelves, and to
think thus with yourfelves, what if I be one of thofe
many that believe not ? I fear I be in hazard to be
tniftaken about my faith ; and from that, put on to
fee how ye will be able to ward off the challenge^
and to prove your faith to be found, we would think
ye were far advanced. O if ye had the faith of this
truth, that among the many hearers of the gofpel^
there are but few that believe, and were brought
thereby to examine and try yourfelves. There is no
truth that Chrifl infifts on more than this, That ftrait
is the gate, and narrow is the way to heaven, and
that but few find it, and that there are few that be-
lieve, and few that be faved. If ye did once in ear-
Hell look on yourfelves as in hazard, and were
brought to reflefl on matters betwixt God and you,
it might be, the Lord would follow the convidion 5
we defire him to do it ', and to him be praife.
SER-
Germ.;. tSAtAH LIII. i. ij^
SERMON VIL
Isaiah LIII. i;
Who hath believed our report ? And to whom is ihs
ann of the LORD revealed?
IT is a fad matter, and much to be lamented, tvheii
the carrying of fuch good news, as is the report
of Jefus Chrid in the gofpel, becomes unprofitable to
them that hear it, and thereby burdenfome to then!
•that carry it. Men would think, that fuch glad tid-
ings Is make the heavenly hod of angels to fmg,
would be very joyful and welcome news to fmners,^
and alfo mod encouraging to them that carry it ; and
where the former is, there the latter will be alfo :
"Where the word becomes ufelefs and unprofitable to»
hearers, it is burdenfome, as to the concomitant and
effect, to honed miniders that fpeak iti Though
Ifaiah brought this news in a very plain, powerful,
pleafant, and fweet manner to the people he preach-
ed to, and that frequently, yet in the midd of his
fweet prophefies he breaks out with this complaint.
Who hath believed our report? He is carrying glad tid-
ings, yet taking a view of the unbelief of his hearers
nov/ and then, he complains of it to God in his owii
name, and in the name of all the miniders of the gof-
pel that fhould come after him.
We fhewed you, that it was a very ordinary things
where the gofpel comes in greated plenty and power,
for the hearers thereof to meet it with much unbelief j
a truth that was verided in Ifaiah's time, and that he
Vol* I. No. 2. S forefaW'
.138 ISAIAH LIIL I. Serm. 7.
forefaw would be verified in the days of the gofpel,
and therefore it is our report ; not only is it the re-
port of Ifaiah, but it is the report of Chrift and of
Paul, who make the fame complaint, and quote the
fame words of Ifaiah : And need we doubt of the truth
of it, when Ifaiah in the Old, and Paul in the New
Teflament, thus complain ? Not to fpeak of their, and
our Lord and Mailer, who came to bis oivn, and his
own received hiin not ; and of whoih when he came,
they faidj This is the heir^ come^ let us kill him. Need
we, I fay, doubt of the truth of the doftrine, or to
think it flrange to fee it fo in our time, and that we
have the fame complaint, when the means (at leaft the
.inftruments) are incomparably far below what they
were then, though it be Hill the fame gofpel ?
The prophet's fcope is, to give advertifement and
warning to the hearers of the gofpel for the time to
come of this common evil, even the abounding of un-
belief in them that hear it. i. That he may prevent
the fcandal of the unfruitfulnefs of the word, where it
comes. 2. That he may add a fpur of excitement to
the hearers of the gofpel to endeavour to make ufe of
it, and not to reft upon means, how powerful and
lively foever they be, but to prefs forward to the end
they aim and fhoot at. 3. That he may put men to
the trial, and that they may be brought to look in
upon themfelves, whether they be or be not in this
black roll of ihem that receive not the report : And
we think, if any thing put men to be fufpicious of
themfelves, and to commune with their own hearts
about their foul's flate, this fhould do it ; efpecially
when they all confider how this evil agrees to all timesj
and yet more efpecially to the times of the gofpel, and
how it is an evil that abounds, not only among the
profane, but among thofe who are civil and zealous
too for the righteoufncfs of the law, it fhould make
them put themfelves to the trial, and not to take every
thing to be faith that they fancy to be fo 3 for either
thi^
Serm. 7. ISAUH LTII. 1. 139
this do6l:rine is not true, that wherever the gofpel
comes it meets with unbelief in mofl part of its hear-
ers, and cannot be applied to this generation, or that
there is much faith in this generation that we live in
that will not be counted faving faith. If all of you
were believers, there were no ground for this corn-
plaint ; and if we take peoples own word, we can
hardly get a perfon but will fay he believes : So that
the generality of mens hearts run quite contrary to
this truth ; and therefore we fay, it is the fcope of '
this do<^rine to give people the alarm, and to put
them to fufpecl and try themfelves : I do not mean
that any fho'uld doubt the work of faith where it is in-
deed, for that is alfo a part of our unbelief; and, or-
dinarily, when unbelief fails on the one fide, the de-
vil makes it up on the other, and makes tender fouls
queftion their faith when they begin to believe, as if
they could mend unbelief with unbelief: But it is to
fuch that we fpeak, v/ho cannot be brought to fufpetl
their faith. Certainly ye will wonder one day, that
ye fhould have heard fuch a plain truth, and yet would
not fo much as afk your own hearts whether there was
reafon to fufpedt your want of faith ; as it is faid, that
Chrift marvelled at their unbelief who heard him, fo
may we at yours, and ere long ye fhall alio marvel at
yourfelves on this account.
Before we profecute this ufe, and the reft any fur-
ther, we fhall fpeak to another dodrine, and it is the
laft that flows from thefe words, tending to the fame
fcope to make us aware of unbelief, which the \)to-
phet makes fuch a heavy ground of complaint. Tlie
'do6lrine then is, That- if there were never fo many
under unbelief, and never fo many who refufe to re-
ceive Jefus Chrift, yet unbelief is a hn, and a moft
dreadful fin ; which, though people h;id no more,
will feclude them from heaven. Th-^re were no
ground for this complaint, if it were not fo ; even as
the prophet would have had no ground to complain of
S 3 the
I40 ISAIAH LIII. r. Serm. /,
the peoples unbelief, if there were not many unbeliev-
ers. So unbelief is a very great fin in whomfoever it
is, and makes them exceeding fmful : or take the
doclrine thus, It is a very great fm for a people to
whom Chrill is oiFered in this gofpel, not to receive
him, and reft upon him for falvation, as he is offered
to them therein ; and it arifeth from this ground,
that where Chrift is not received, there the minifters
pf the gofpel have ground of complaint, for it fup-
pofes a great defed in their duty, ieeing it is their
<iuty to believe ; yea, the great gofpel-duty on which
qll other duties hang, and which is called for by many
ties and obligations : This is bis ccnunandmcnt (faith
John in his firft epiftle, chap. iii. 23. j that ye bdieve
on the name of his Son yefus Chri/i ; therefore it muft
be a great fin not to believe.
There are, in (lioi t, three things comprehended iu
this doctrine (fpeaking of unbelief, not only as oppo-
fite to hiftorical faith, which we commonly ca,ll /«/?-
delity, but as it is oppofite to faving faith, which is
that which is called foj here) i. That unbelief, or
not receiving of Chrift, is a fm, or a thing in its owri
nature fmful : It is a fm, as well as adultery, murder.
Healing, lying, fabbath-breaking, 'is'c. Yea, and in
the aggravations of it, a fin beyond thefe. It is a,s
contrary to the word and will of God, and is as con-
trary to the Divine Majefty, as drunkennefs, murder,
adultery, or any other fm ; the pofitive command of
believing being as peremptory, plain and particular,
as thefe negative ones are, the breach of it muft be
as fmful. 2. That there is fuch a kind pf fin as un-
behef, befides other fins, and fuch a diftinft duty a^ '
believing, that if men could do all other duties, if this
duty of believing be wanting, they will be ftill finful,
and there will be ftill ground of complaint : And if
faith be a particular duty required, and diftinct from
other duties and graces, as it is clear it is. Gal. v. 21.
^^hea unbelief muft be a particular fin, diftin<^ from
" other
Serm. 7. ISAIAH LIII. i. 141
other fins, though it hath influence on other fins, as
faiih hath on other duties. So Rev. xxi. 8. it is
ranked among the moft abominable fms. The reafon
why we mark this is, becaufe there may be feme in
whom fome grofs fms, as adultery, bloodflied, and
the like, do reign, and they get that name to be call-
jpd adulterers, murderers, is'c. others may poflibly be
free of thefe, who yet have unbelief reigning in them,
and therefore they get that name to be called unbe-
lievers, and are ranked with the groflefl of evil-doers.
3. That even many in the times v.'herein the fcriptures
were written, and in every age fmce, are found guilty
of this fm, and condemned for it, who are, as to fe-
veral other things, commended. Hence it is faid,
Rom. X. 3. of the Jews, that they had a %e(il of Gody
which in itfelf is good, though not according to know-
ledge, yet it was their main lett and obftrudion in the
way to life, Thc.t being igjiorant of God's right eoufncfs,
they ivent about to eJiabUjh their own : For as much zeal
as they had for the law of Mofes, feeing they did not
receive Jefus Chrift, and his righteoufnefs by faith, it
made any other good thing they had unacceptable :
And the reafon why we mark this is, that people may
fee that it is not only for grofs fms, and with grofs
fumers, that the gofpcl complains and expoftulates,
but it is alfo for not fubmitting unto, and not receiv-
ing the righteoufnefs of Chrift ; and therefore ye are
far miftaken, that think yourfelves free from jufl
grounds of challenge, becaufe, forfooth, ye are free of
murder, adultery, drunkennefs, and the like. Do
ye not confider, that unbelievers are in the fame rank
and roll with abominable whoremongers, forcerers,
idolaters and dogs ? And is not unbelief contrary to
the command of God, as well as murder, adultery,
and thcfe other grofe fms ? And therefore people think
little of unbelief, thovigh it be very common, if they
be free of other grofs fms. 4.- We fliall add a fourth
j ^hing which the dptlrine implies. That unbelief, tho*
there
U5 ISAIAH LIII. I. Serm. 7.
there were no other fin, is exceeding finful ; and is,
firji. The great ground that makes God export ulate
^ith the hearers of the gofpel, and that makes them
fall under the complaint, John v. 40. Te will not come
to me, that ye may have life ; and Mat. xxiii. 37. Hoio
often would I have gathered youy and ye would not.
And for fubflance, it is the Lord's great complaint of
mod of his profefling people ; Pfal. Ixxxi. 11. I am
the hard thy God, open thy 7nouth wide, and I will JiU
it ; but juy people would not hearken to Tiiy voice, and
Jfrael would none of me ; and then follows, that my
feople had hearkened unto my voice. There is no fin
the Lord complains more of than this, and it is the
great complaint of all his fervants. Secondly, Behold
how the Lord threatens this fin, and punifhes for it ;
fee Pfalm xcv. 7. and Heb. iii. 7. and Heb. iv. 8.
where he fwears in his wrath againll unbelievers, that
they ihall not enter into his reft. Adultery and mur-
der do not more certainly keep men from heaven than
this of unbelief, yea they are joined together, Rev,
xxi. 8. fee alfo, Luke xii. 46. where the fevereft:
judgment that is executed is upon unbelievers ; and
in the man that had the offer of Chrift, and did not
receive it, and put on the wedding-garment, Matth,
xxii. 12, 13. fee it alfo in the words that are pro-
nounced againft Chorazin, Bethfaida and Capernaum,
Matth. xi. and our blefied Lord Jefus loves not, to
fpeak fo, to pronounce woes, but to blefs his people ;
yet when they have the offer of life through him, and
will not receive it, he pronounces woe after woe up-
on them, and of what fort were they ? even beyond
thefe that came upon Tyrus and Sidon, upon Sodom
9nd Gomorrah : We think fuch threatnings as thefe
fhould make people not to think unbelief a light or
Jittle fin ; or, that there is any ground of quietnefs,
fo long as they are in a felf-righteous condition, and
have not their peace made with God through Chrift.
Thirdly, Look further, to the greatnefs of this fin v\\
th^
Serm. 7. ISAIAH Llll. t. 14^
the ftrange names that the Lord puts upon it, r Joha
V. II. He that believes not^ hath made God a liar :
And is there any fin that hath a groffef name or efFeft
than this ? for it receives not the report which he hath
given of his Son : he tells people that h^ppinefs is to
be gotten in him only, and they think to be happy
though they take another way ; they believe not the
report, for if they believed it, they would receive
Chrift as their hfe : fee further what names are given
to it, Heb. vi. 6. and Heb. x. 20. which tboiigh they
be there given, with other aggravations of finning.
luilfully, with defpite^ &c. with refped to the unpar-
donable fin, yet who are they that live under the
gofpel and believe not, but in a great meafure they
will be found capable of moft of them at lead? // is
called a crucifying of the Son of God afrefh^ a putting
hifn to open Jhame, he. And who are they that do
this, and on what ground ? It is unbelievers, through
their unbelief: They think not Chrift worth the hav-
ing, and reject all that is fpoken of him, and cry
away with him, as the Jews did : And as to their par-
ticular guilt, they crucify him ; for they cannot re-
fufe him, without affronting him ; and can there be
a greater affront to him, than, when he condefcends
fo very low, to think fo little of him ? Fourthly, Con-
fider the expreilions under which he fets out his be-
ing affected, to fay fo, with this fin : he was fo affec-
ted with it, Mark iii. 5. that it is faid. He was griev^
edfor their unbelief He had many forrows and griefs,
and fufFered many things, but this grieved him fome
way more than all : and it is faid, Mark vi. 6. that
He marvelled becatfe of their unbelief : it is not faid,
that he marvelled at their adulteries, and their grofs
fins ; but that when he was taking fuch a convincing
way to demonftrate to them his Godhead, yet they
would not believe on him, he marvelled at that. So
Luke xix. 41. it is faid, that when he came near to
Jerufalem he weeped over it j and why ? the follow-
ing
144 ISJiJH LIIL i. Serm. 7.
ing words tells us, that ibou hadji known in this thy
day the ihiu'is that belong to thy peace ! That is, O that
thou hadft believed, and received the goipel, at leaft
in this thy day, (though thou did(t it not before)
when thou wail, and art fo plainly and powerfully
called to this duty ! And ye may know that it behov-
ed to be fome great thing that made him to weep^
when all that tihe devil and Pontius Pilate, and the
Jews could do, made him not to weep. It is faid,
Matth. xi. that he upbraided thofe cities that he had
preached much in on this ground : Sure when he that
gives liberally, and upbraids none, does upbraid for
this fin, it fliews how much he was prefied with it^
And Luke xiv. 21. it is faid of this fin, that it anger-
ed him, and he is not eafily angered : finners need
not fear to anger him by coming to him, but when
they come not, he is angry. It is faid, Matth. xxii.
7. he was wroth at this fin : and it is on this ground
that, Pfal. ii. 12. we are bidden, Kifs the Son, leji he
he angry ; that is, to exercife faith in hitti ; for if we
do it not, he will be angry, and we fhall peri(h^
There are other aggravations of this fin, which we
leave till we come to the application.
Ufe 1. Is there not as much here, though people
had no more but their unbelief, as may make theiil
know it is aii evil and bittef thing, and as may make
them fcare at it, and f^ee from it, and to fear, left
they be found under the guilt of it, when called to a
reckoning, efpecially when unbelief is fo common,
that few fufpecl: themfelves or fear it : There is hardly
any ill but ye will fooner confefs, than with this of un-
belief; and there is no duty nor grace that ye more
readily think ye perform and have, than this of faith,
and it is come to that height, that people think they
believe always, and know not what it is to mifloelieve.
Do ye think that this prefumptuous and fancied faith
will be counted for faith ? Or that Chrift, who fifts
faith narrowly, will let it pafs for faving faith ? Noj
certainly.
Vfs
Serm. 7. ISAIAH Lltl. i. i4j
Ufe 2, Is there not here ground of advertlfement^
awakening, roufing, and alarm to many, that think
themfelveS free of other fins ? If the Spirit were com-
ing powetfully to convince of fin, it would be of this^
Becaufe ihey believe not^ as it is, John xvi. 9. and we
are perfuaded many of you have need of this convic*
tion, that never once qiieftion your having of faith^
or care not whether ye have it or not. Put thefe twd
doctrines together. That unbelief is an abominable fin,
and that it is notvvithftanding a very common fin, and
let them fink deep into your hearts, and they will give
you other thoughts ; if this plain truth of God pre-
vail not with you, we kilow not what will : But the
time cometh when ye (hall be undeniably convinced
of both, that unbelief is a great fin, and that it is a
Very common fin ; and of this alfo, that It is an abo-
minable and loathfome thing, and very prejudicial
and hurtful to yoii.
Ufe 3. For a third nfe, if It be io, let us afk this
queftion, How comes it to pafs that fo many In trying
their flate, and in grounding of it, lay fo little weight
on faith, and think fo little of unbelief? I ani fpeak-
ing to the generality of you, and let not others wrong
themfelves, nor miftake ihe intent of this fcripturej
How is it, I fay, that the generality of yOu that hear
this gofpel, come under this common and epidemick
temper, or rather difl'emper, to maintain your peace
and confidence, when ye can, in the mean time,'
give fo little proof of it? Think ye that faith cannot
be miflirig or miftaken, that it is ofdinafy afid com-
mon, or that it is indilTerent, whether ye have it or
not ? We are perfuaded that many of you think, that
if ye had a good mind, as ye call it, and a fquare,
civil, honefi walk, and keep (till your good hope,
that all will be well ; ye never doul3t, nor quefilon
whethef ye haVe received Chfift or not : But if unbe-
leif lie in your bofom, (I mean not doubting-defpera-
tion, or queftioning of the Godhead, but the not re-
VoL. I. No. 2.. T ceivln^
146 ISAIAH LIIT. I. Serm. 74
ceiving of Chrirt: and his righteoufnefs) though ye had
more than ordinary hypocrites have, ye will for this
fin of unbelief lind yourfelves under the (landing
curfe of God; for our Lord fays, John iii. i8. He
that believes not is condemned already ; and ver. 36.
T/je ijjrath of God abide th on him.
In prefiing of this ufe, I (hall fliew, by a few ag*
gravations of this fin, why the Lord layeth fo much
weight upon it ; and that, not fo much as it oppofeth
faith, as it is a condition of the covenant of grace,
and a means to unite us to Chrift, but mainly as it is
a fni thwarting his command : And, i . It thwarteth
with both the law and the gofpel ; It thwarteth with
the commands of the firft table, and fo is a greater
fm than murder or adultery, nay than Sodomy, tho*
thefe be great, vile, and abominable fms ; which may
be thought ftrange, yet it is true, it makes the perfoii
guilty of it, more vile before God than a Pagan-fodo-
mite j the nature of the fn being more heinous, as
being againO: the firft table of the law in both the firx^l
and fecond commands thereof, it being by faith in
God that we make God our God, and worfhip God
in Chrift acceptably. Next, It is not only a fin
againft the law, but a fm againft the gofpel, and the
prime flov^^er, to fpeak fo, of the gofpel ; it comes in
contradi«5lion to the very defign of the gofpel, which
is to manifcft the glory of the grace of God, in bring-
ing finaers to believe on Chrift, and to be faved thro'
him ; but he can do no great things of this fort a-
mongft unbelieving people, becaufe of their unbelief:
It bindeth up his hands, as it were, to fpeak fo with
reverence, that he cannot do them a good turn. 2.
It ftrikcs more diretlly againft the honour of God,
and of the Mediator, and doth more prejudice to the
miniftry of the gofpel, and caufeth greater dcftruc^ion
of fouls than any otlier fin : It is poftible, notwith-
ftanding other fins, that Chrift may have fatisfaftion
for tlie travel of his foul, and there may be a relation
bou nd
Serm. 7. ISA J AH Llll. i. 147
bciind up betwixt him and finners notwithflanding
them; but if this fm of unbelief were univerfal, he
fliould never get a foul to heaven. The falvation of
fouls is called, The pleafitre of the Lord ; but this ob-
ftru^ls it, and clofeth the door betwixt finners and
accefs to God ; It flrikes alfo at the main fruit of the
miniftry ; it makes them complain to God, that the
word they preach is not believed ; it fruftrates the ve-
ry end of the miniftry, and it comes nearell the de-
flruclicn of immortal fouls : We need not fay, it brings
on, but it holds and keeps the wrath of God on fin-
ners for ever ; He that bcUevelh not (as we fnewed be-
fore from, John iii.) is condemned ah'cady, and the
ijurath of God abideth on him. 3. More particularly,
I'here is nothing in God (even that which is mofl ex-
cellent in him, if we may fpeak fo, not excepted) but
it flrikes againfl it ; it firikes againfl: his grace, and
fruftrates that : When Chrifl; is not received, fome
fort and degree cf defpite is done to the fpirit of grace ;
Unbelievers thwart him in the way of his grace, and
will have no fpiritual good from him : Jt comes in
oppofition to his goodnefs ; for where unbelief reigns,
he hath no accefs, in a manner, to comniunicate it :
It ftrikes againit his faithfulnefs ; there is no weight
laid on his promifes, it counts him a liar ; in a word,
it ftrikes againft all his attributes. 4. There is no
fin that hath fuch a train of fad confequences follow-
ing on it ; it is that which keeps nil other fins alive,
for none hath vi£i:ory over any fin but the believer ;
the unbeliever lies as a bound flavc to every fin, and
it is impofllble to come to the acceptable performance
of any duty without fiiith, for none can conic fuitably
to any duty without a promife : And can any but a
believer comfort himfelf in making ufe of any pro-
mife ?
We fhall clofe our difcourfe, with fpeaking a word
to that v/hich we hinted before, even to let you fee,
not only the commonnefs of unbelievers, but the great
T a hazard
148 ISAIAH LIIF. i. Serm. 7,
hazard that flows from it, and the exceeding great
evil of it : If we be only convinced of the common-
pefs of it, it will not much trouble us, except we be
alfo convinced, and believe the hazard of it ; but if
we were convinced of both, through God's bleffing it
rnight affed us more, and neceffitjite us to make
more ufe of Chrift. You that (land yet at ^ diftance
from Chrift, can you endure to lie under this great
guilt aiid ground of ccntroverfy that is betwixt hini
and you? Do ye think it little to venture on his up-
braiding? and woes, even fuch woes as are beyond
thofe that came on Sodom, the heavy curfe and ma-
ledidiori of God ? And yet we fay to you who are
moll civil, difcreet, formal, and blamelefs in your
converfation, if there be not a fleeing in earnefl tq
Chrift, and an exercifipg of faith on him, the wrath
of God not pnly waits for you, but it abides on you,
O tremble at the thoughts of it; it were better tq
Jiave your head thruft in the fire, thari your fouls and
bodies to be under the wrath and curfe of God for e-
ver. It is not only the ignorant, profane, drunkard,
fwearer, adultery, whoremonger, l^fc. that we have
to complain of, and expofiulate with, but it is the
imbeliever ; who, though he be lift up to heaven,
fliall be caft down to the pit of hell. If you alk, what
is all this that w^ would be at ? It is only this in a
word, we would have you receive Chrift : If ye think
that unbelief is an exceeding great evil, and that it is
an horrible hazardous thing to lie under it, then hafte
you out of it to Chrift ; O ! hafte, hafte you out of
it to Chrift ; kifs the Son left he be angry ; embrace
hipi, yield to him ; there is no other poflible way tq
be f^e^ of th^ evil, or to prevent the hazard.
SER-
iSerm. 8. I5JIJH LIII. i, I49
SERMON VIIL
Isaiah LIII. i.
W/jo hflth believed our report ? And to ivhom is the arm
of ths LQ RD revealed?
T IS a great encourageraent and delight to the mi-
niilers of the gofpel, and it is comfortable and
refreflilng to hearers, when the melTage of the gofpel
is received, and our Lord Jefus Chrift is welcomed j
but on the contrary, it is burdenfome and heavy,
when there are few or none that believe and receive
the report, when their labour and flrength is fpent
in vain, and when all the aflemblings of them toge-
ther that hear the word of the gofpel is but a treading
of the Lord's courts in vain : If there were no more
to prove it, this complaint of Ifaiah, fpeaking in his
pv*?n name, and in the names of all the miniflers of
the gofpel, is fufficient ; for as comfortable mefTa-
gt^ as he carried, (and he carried as comfortable mef-
fages as any that we can hear) yet there was a general
non-profiting by the word of the gofpel in his mouth.
"When we meet with fuch words as thefe, our hearts
Ihould tremble, when we confider how general and
common arj evil unbelief, and the not receiving of
pf Chrift, is, how horrible a fin, how abominable to
God, and how hazardous and defiruftive to ourfelves
it is, and how rare a thing it is to fee or find any num-
ber believing and receiving this mefiage of the gofpel.
We fpoke from thefe words to thefe doctrines j
Firji, That where the gofpel comes, it offers Jefus
Chrift to all th^t hear it. Secondly, That the great
liin^
ISO ISAJAII LIII. I. Serm. 8,
thing called for in the hearers of the gofpel, is faith
in him. Thirdly^ That, notwithltanding, this unbe-
lief is an exceeding common evil in the hearers of the
gofpel. Fourthly, That it is a very nnful, heavy,
and fad thing not to receive Chrift, and believe in
him, all which are implied in this fhort, but fad com-
plaint, Who hath believed our report ?
We fhall now profecute the ufe. and fcope of this.
The lafl ufe was an ufe of convidion of, and expoftu-
latlon with, the hearers of the gofpel, for their being
io fruitlefs under it, ferving to difcover a great deceit
among hearers, who think they believe, and yet do
it not; whence it is that fo many are miftaken about
their foul's flate, and moft certainly the generality are
iBiilaken, who live as if believing were a thing com-
mon to all profefTors of faith, while it is fo rare, and
there are fo very few that believe.
The next m{q is an ufe of exhortation. That feeing
unbelief is fo great an evil, ye would by all means
efchew it ; and feeing faith is the only way to receive
Chrift, and to come at life through him, ye would
feek after it, to prevent the evil of unbelief. This is
the fcope of the \vords, yea, and of all our preaching
that when ChriR-, and remiffion of fins through him,
is preached to you, ye would by faith receive him,
and reft upon him for obtaining right to him and to
she promifes, and for preventing the threatnings and
curfes that abide unbelievers. We fliall not again re-
peat what faith is, only in fliort it comes to this, that
feeing Chrift hath fatisfied juftice for fmners, and his
iatisfaclion is olFered in the gofpel to all that will re-
ceive it, even to all the hearers of the gofp'cl, that hn-
ners in the fight and fenfe of their loft condition
would fice into him, receive and reft upon him and
his fatislaclion, for p;irdon of fin, and making their
peace with God. Is there need of arguments to per-
fuade you to this ? If ye be convinced of your fmful-
iiefs, and of your loft (?ftate without ChrTft, and that
thcve
Serm. 8. ISAUH LIII. i. 15!
there is a judgment to come, when fmners mufl: ap-
pear before him, and be judged according to that
which they have done in the body ; and if ye have
the faith of this, that fmners that are not found in
Chrifl: cannot ftand, (as, by the way, woe to that
man that is not found in him, if it were a Paul ; for
even he, he is only happy by being found in him, not
having his own righteoufnefs, but Chrifl's) and with-
al, that there is no other way to be found in him but
by faith, (which is that which Paul hath for his main
fcope, Phil. iii. 9, 10.; then to be found in him by
faith Ihould be your main work and ftudy. This is
what we fliould defign and endeavour, and to this we
have accefs by the gofpi?l ; and it is, in fliort, to be
denuded of, and denied to our own righteoufnefs, as
to any weight we lay upon it for our j unification be-
fore God, and to have no other thing but Chrifl's
righteoufnefs offered in the gofpel, and received by
faith to refl upon for juflification, and making our
peace with God. This is it what we command you to
flee to, and by all nieans to feek an interefl in ; that
when the gofpel makes ofTer of Chrifl, and righteouf-
nefs through his fatisfadion, and commands you to
believe in him, when it lays him to your door, to your
mouth and heart, that ye would refl upon him for
making your peace, and the bearing of you through
in the day of your reckoning before the tribunal of
God.
That we may fpeak the more clearly to this ufe, w6
fhall fhortly fnew you, i. What ground a lofl nnnef
hath to receive Chrift, and to trufl to him. 1. What
warrants and encouragements a fmner hath to lean
and trufl to this ground. 3. We fhall remove a
doubt or two, that may fland in the way of fmners
refling on this ground. 4. We fhall give fome direc-
tions to further you to this. And, 5. We fhall give
you fome charafters of one that is tenderly taking this
way of beUeving : and becaufe this is the way of the
gofpel,
tsi JSAIAH Lilt. I. Serrii. 8.
gofpel, and we are fure there is not a word ye have
inore need of, or that, through the blefling of Godj
may be more iifeful ; and there is not a word more
Uncontrovertible, which all of you will ai^'cnf to the
truth of, to wit. That there is a great good in believ-
ing, and a great evil in unbelief; we would exhort
you the more ferioufly to lay it to heart. O think not
that our coming to fpeak and hear is for the fafhion,
but to profit ! Lay yourfelves therefore open to the
exhortation, and let the word of faith fink down into
your hearts, confidering that there is nothing ye have
more need of than of faith, and that ye will riot find
it fafe fdr you to hazard your fouls on your own righ-
teoufnefs, or to appear before God without Chrift's
righteoufnefs, and that the only way to come by it is
faith. This may let you fee the neceffity of believing ;
and that it is of concernment to try how it is with you
as to that : And therefore again and again, we would
exhort you in the fear of God, that ye would not ne-
gleft fo great a falvation, which through faith is to
be obtained, but lay it to heart, as ye would not have
all the fervants of God, who have preached the gof-
pel to you, complaining of you. It is our bane that'
we fufped: not ourfelves ; and indeed it is a wonder,
that thafe who have immortal fouls, and profefs faith
in Chrift, fhould yet live ^a feeure, and under fo lit-
tle care, and holy folicitude to know, whether they
have believed or not, and fho.uld with fo little ferioils
tohcernednefs put the matter to a trial : but we pro-
ceed to the particulars we propofed to fpeak to.
And firfl to this, That ye have a good folid gfound
to believe on ; for clearing of which we would put
thefe three togethef. i. The fulnefs arid fuffi'ciency
of the Mediator Jefus Chrift ; in whom all the riches
of the gofpel are treafured up ; in whom, and by
tvhom our happinefs comes, and who wanti^ nothing
that may fit him to be a Saviour ; Who is able iofavc
to the iiilermojl all that come unto God by him. 2: The
good
I
Serm. 8. ISAIAH LIIT. i. 153
good order, freenefs, and fulnefs of the covenant of
grace wherein it is tranfaclcd ; that the fuhiefs that is
in the Mediator Chrifl: {hall be made good to believers
in him, and by which loft fmners, that by faith flee
unto him, have a folid right to his fatisfadion, which
will bear them out before God ; by which tranfaclion,
Chrift's fatisfaction is made as really theirs, when by
faith it is clofed with, as if they had fatisfied and paid
the price themfelves ; 2 Cor. v. 2 1 . He who knew no
Jin was made fin for us^ that we might be made the righ-
teoufnefs of God in him : And this confideration of the
legality and order of the covenant ferves exceedingly
to clear our faith as to the ground of it, becaufe by
this covenant it is tranfacled and agreed upon, that
Chrift fhall undergo the penalty, and that the believ-
er in him fhall be reckoned the righteous perfon : if
there be a reality in Chrifl's death and fatisfatlion to
juflice ; if he hath undergone the penalty and paid their
debt, there is a reality in this tranfaftion, as to the
making over of what he hath done and fuffered to be-
lievers in him ; and the covenant being fure and firm
as to his part, he having confirmed it by his death,
it is as fure and firm as to the benefit of it to the be-
liever in him. 3. The nature of the offer of this grace
in the gofpel, and the nature of the gofpel that makes
the offer of the fulnefs that is in Chrifl by virtue of
the covenant : It is the word of God, and hath his
authority, when we preach it according to his com-
mand, as really as when he preached it himfelf in
Capernaum, or any where elfe, even as the authority
of a king is with his ambafl'ador, according to that,
2 Cor. v. penult ver. We are ambaffadors for Chriji,
as though God did befeechyoii by us, there is the Father's
warrant and name interpofcd ; and for the Son's it
follows. We pray you, in Chrift's ftead, be ye recon-
ciled to God ; add to this the nature of the offer, and
the terms of it, there is no condition required on our
part, as the precife condition of the covenant, but be-
VoL. I. No. 2. U lieving.
154 ISAIAH LIII. I. Serm. 8.
lieving. Now when thcfc are conjoined, we put it
to your confcience, if ye have not a good ground to
truil to, and a Sufficient foundation to build on ; and
if fo, it ought to be a powerful attractive motive to
draw you to believe in him, and to bring you to reft
on him by believing.
Secondly, We have alfo many warrants and encour-
agements to ftep forward, and when Chrift in his
fulnefs lays himfelf before you, to caft yourfelves on
him, and to yield to him: If we could fpeak of them
fuitably, they are fuch as may remove all doubts that
any might have in coming to him, and may ferve to
leave others inexcufable, and unanfwerably to convince
them that the main obflruclion was in themfelves,
and that they would not come unto him for life ; he
called to them, but none would exalt him, i. Do ye
not think that the offer of this gofpel is a fufficient
warrant and ground of encouragement to believe on
him ? And if it be fo to others, ought it not to be a
fufficient warrant and encouragement to you, when
he fays, Pfal. Ixxxi. lo. Open thy mouth ividc, and I
ivUlfiU it ? What excufe can ye have to fliift or refufe
the offer ? If ye think Chriil real in his commands, is
is he not as real in his offers ? 3. He hath fo ordered
the admini(l:ration of this gofpel, as he hath purpofe-
ly prevented any ground that we may have of doubting
to clofe with Chrift : He hath fo qualified the objei^l
of this grace in the gofpel, that thefe of all the world
that men would think fnould be fecluded, are taken
in to be fliarers of it; for it hjinners, Iq/ljinners, felf-
dcjiroyers, ungodly, the Jhccp that have wandered, the
poor, the needy, the yiaked, the captives, the prifoners,
the blind. Sec. according to that of Ifa. Ixi. 1, 2. The
Spirit of the Lord God is upon mc ; he hath fent me to
preach glad tidings to the meek or poor, to bind up the
broken hearted, to proclaim liberty to the captives, the <?-
pcning cfthc prifonto them that are bound, ^-c. and Ifa.
Iv. 1 . thofe who are invited to come to the fair of
grace
Scrm. 8. ISAIAH LIII. i. 155
grace are fuch as are ihlrjiy^ and fuch as '■juant mo-
ney ; who amono- men ufe to be fecluded, but in grace's
market they only are welcome ; it is to them that
grace fays, Ho, come: and Rev. xxii. 17. Whofcever
lulll let him coine^ and take of the ivciter of life freely.
It is not only (to fay fo with reverence) thole whom he
willeth, but it is ivhcfoe-ver will ; and fo if thou wilt
come, grace puts the offer Into thy hand, as it were,
to carve on ; to let us know, that he allows flrong
confolation to believers, and that either the hearers
of this gofpel fhall believe, or be left without all excufe ;
He hath it to fay, as it is, Ifa. v. What could 1 have
dene to ;;/y vineyard that I have not done. If ye had the
offer at your own will, what could ye put more in it ?
It cannot be more free than ivithoiit money, it cannot
be more ferioufly preffed than with a Ho, and yes,
to come. Sometimes he complains, as John v. 40.
Te ivill not come to me, that ye 7niisht have life ; and
fometimes weeps and moans, becaufe finners will not
be gathered, as Luke xix. 41, 42. and Mat. xxiii. 2)7'
Can there be any greater evidences of reality in any
offer ? A third warrant is from the manner and form
of (rdirlfl's adminiflration : He hath condefcended to
make a covenant, and many promlfes to draw people
to believe, to which he hath added his oath, fwearing
by himfelf, when he had no greater to fv/ear by, for
our coni\rmation and confolation, as in Heb. vi. 16,
17. And among men, ye know, that an oath puts an
end to all controverfy ; and what would ye, or could
ye feek more of God, than his faying writing and
fwearing ; He hath done all this, that the heirs of pro-
711 fe ?iia)' have flrong confolation^ wlio are fled for rcfir^e
to the hope ft before them. O ! will ye not believe and
credit God when he fwears ? among other aggrava-
tions of unbelief this will be one, that by it ye make
God not only a liar, but perjured ; a heavy, heinous,
and horrid guilt in all unbelievers of this gofpel. 4. To
take away all controverfy, he hath Interpofedhis coin-
U 2 mand.
156 ISAIAH LIII. I. Serm. 8.
jnand, yea it is the great command, and in a manner
the one command of the goi'pel, 1 John iii. 23. This
is his comnunidment^ That ye believe on the name of his
Son Jefus Chrijl ; and therefore the offer of the gof-
pel, and promulgation of it, cometh by way of com-
mand, Ho, come, believe, &c. whereby the Lord tells
the hearers of the gofpel, that it is not left to their
own choice, or as a thing indifferent to them, to be-
lieve or not to believe, but it is laid on them by the
neceffity of a command to believe ; and if ye think ye
may and Ihould pray, fantlify the fabbath, or obey
any other command, becaufe he bids you, there is
the fame authority enjoining and commanding you to
believe, and as great a necelfity lies on you to give o-
bedience to this command as to any other ; do not,
therefore, think it humiHty not to do it, for obedi-
ence is better than facrifice.
For your farther encouragement to believe, I would
fay three words, which ye fhould alfo look upon as
warrants to believe, and by them know that it is a
great fm not to believe, i. Ye have no lefs ground
or warrant than ever any that went before you had ;
David, Mofes, Paul, l5fc, had no better w^arrant ; my
meaning is, ye have the fame covenant, the fame
word and promifes, Chrift and his fulnefs, God and
his fahhfulnefs, offered to you, the fame warrant that
God hath given to all his people fmce ever he had a
church ; and do ye not think but it will be a fad and
grievous ground of charge againft you, when you fhall
fee others that believe on the fame grounds that you
have, fit down in the kingdom of heaven, and your-
felves as proud rebels ffiut out ? Whatever difference
there be as to the main work of grace, and of God's
Spirit on the heart in the v/orking of faith, yet the
ground of faith is the word that all hear who are in
the vifible church; and you'having the fame ground
and objed of faith in your offer, there will be no ex-
cuie for you if ye do not believe. A fecond encou-
ragement
Serm. 8. ISAIAH LIII. i. 157
ragement is. That the ground of faith is fo folld and
good, that it never difappoints any one that leans to
it ; and count thegofpel a mean and infignificant thing
who will, it fhall have this teflimony, which damned
unbelievers will carry to hell with them, that // was
the power of God tofalvation to them that believed ; and
that there was nothing in the gofpel itfelf that did pre-
judge them of the good of it, but that they prejudged
themfelves who did not truft to it : therefore the word
is called. Gold tried in the fire ; all the promifes having
a being from Jehovah himfelf, one jot or one tittle of
them cannot fail nor fall to the ground. 3. If ye
were to carve out a warrant to yourfelves, as I hint-
ed before, what more could ye defire ? What mifs ye
in Chrift ? What claufe can ye defire to be inferted in
the covenant that is not in it? It contains pardon of
fm. Healing of your backfiidings, and what not ?
And he hath faid, fealed, and fworn it, and what
more can ye require ? Therefore we would again ex-
hort you in the name of Jefus Chrift, and in his
ftead, not to negledl fo great a falvation. O ! re-
ceive the grace of God, and let it not be in vain.
In the third place ; let us fpeak a word or two to
fome objections or fcruples, which may be moved in
reference to what hath been faid. And, jp//y?, It may
be fome will fay, That the covenant is not broad
enough, becaufe all are not eledled, all are not re-
deemed nor appointed to be heirs of falvation ; upon
which ground, temptations will fometimes fo far pre-
vail, as to raife up a fecret enmity at the gofpel : But,
1. How abfurd is this reafoning ? Is there any that
can rationally defire a covenant fo broad, as to take
in all as neceflarily to be faved by it ? There is much
greater reafon to wonder that any fhould be faved by
it, than there is if all fliould perifli : befides we are
not now fpeaking to the effeds, but to the nature of
the gofpel ; fo that whoever perlfh, it is not becaufe
they were not elected, but becaufe they believed not ;
and
153 ISAIAH LIII. I. Serm. 8.
and the bargain is not of the lefs worth, nor the lefs
i'ure, becaule fome will not believe ; and to lay, that
the covenant is not good enough, becaufe fo many pe-
rifhj is jufl as if ye fhould lay, it is not a good bridge
becaufe fome will not ufe it, but adventure to go thro*
the water, and fo drown themfelves. 2. I would afk.
Would you overturn the whole courfe of God*s admi-
nillration, and of the covenant of his grace ? Did he
ever a priori, or at firlt: hand, tell people that they
were ele6led ? Who ever got their election at the very
firfl revealed to them ? Or who are now before the
throne that ever made the keeping up of this fecret
from them, a bar or impediment to their believing?
God's eternal purpofe or decree is not the rule of our
duty, nor the warrant of our faith, but his revealed
will in his word : let us feek to come to the know-
ledge of God' decree of election a pojlcriori, or by the
eftetts, which is a fure way of knowledge. Our
thwarting his word to know his decree, will not ex-
cufe, but make us more guilty ; He hath jheioed ihec,
Oman, (faith Micah, chap. vi. 8.) zvhat is good ; and
'ivhat doth the Lord require of thee, &c. and if any will
fcruple and demur on this ground to clofe the bargain,
let them beware that they provoke him not to bring
upon them their own fears, by continuing them in
that fcrupling and demurring condition : Ye cannot
poflibly avoid hazard by only looking on, and not
making ufe of Chrift ; therefore do not bring on your
own ruin by your fear, which may be by grace pre-
vented, and by this way of believing fliall be certain-
ly prevented.
But, Secondly, Some may object and fay, I am iti-
deed convinced that believing is my duty, but that
being a thing that I cannot do, why therefore Ihould
I fet about it? Anfw, i. This is a mod unreafonable
and abfurd way of reafoning, for if it be given way to,
what duty (hould we do ? We are not of ourfelves a-
ble to pray, praife, keep the Lord's-day, nor to do
any
Serm. 8. ISAIAH LIII. i. 159
any other commanded duty, fhall we therefore abftain
from all duties ? Our ability or fitnefs for duty is not
the rule of our duty, but God's command ; and we
are called to put our hand to duty in the fenfe of our
own infufficiency, which if we did, we ihould find it
go better with us ; and may not the fame be expeded
in the matter of believing, as well as in other duties ?
2. None that ever heard this gofpel (liall in the day of
judgment have this to object, none fhall have it to
fay, that they would fain have believed, but their meer
inhrmity, weaknefs and inability, did hinder them;
for though it be our own fin and guilt that we are un-
able, yet where the gofpel comes that is not the con-
troverfy, but that people would not come to Chrift,
would not be gathered, that when he would, they
would not, for where there is a will, to will and to
do go together ; but it is enmity at the way of believ-
ing, fecurity, ftupidity, fenfeleifnefs and careleflhefs
of what becomes of the immortal foul, that ruins
folks ; for the foul that would fain have Chrift, flnll
be helped to believe : The reafon is, Becaufe the na-
ture of the covenant of grace, and of the Mediator
thereof, is fuch, that all to whom he gives to will, he
gives them alfo to perform, and his faithfulnefs is en-
gaged fo to do. It mufl therefore return to one of
thefe two, That either ye will not receive him, or tX^Q
ye are willing though weak ; and if ye be willing.
Faithful is he that hath called you^ who alfo will do it ;
but if it halt at your perverfenefs and wilful refufal of
the offer, there is good reafon that in God's juftice
ye ihould never get good of the gofpel ; nay, there is
never a one to whom the gofpel comes and who doth
not believe, but formally, as it were, he pafleth fen-
tence on himfelf, as the word is. Ads xiii. 46. you
judge yourfelves unworthy of eternal life, which the
apollle gathers from this, that they did not, neither
would accept of Jefus Chrifl: offered to them in the
gofpel ; as the event is that follows the offer, fo will
the Lord account of your receiving of it.
Vourthl)'^
i6o ISAIAH LIII. r. Serm. 8.
Fourthly, As for dire(ftions to help and further you
to believe, it is not eafy, but very difficult to give them,
it being impoffible to fatisfy the curiofity of nature ;
neither can any diredions be prefcribed, that, with-
out the fpecial work of God's Spirit, can efFeftuate
the thing ; the renewing of the will and the working
of faith being effects and fruits of omnipotent grace:
Yet becaufe fomething lies upon all the hearers of the
gofpel as duty, and it being more fuitable and con-
gruous, that in the ufe of means, that when means
are negleded, believing fhould be attained ; and be-
caufe oftentimes thofe that defire this queftion to be
anfvvered, to wit. How they may come to believe ?
are fuch as have fome beginnings of the work of grace
and of faith. We fhall fpeak a few words to fuch as
would believe and exercife faith on Jefus Chrifl: : And,
1. People had need to be clear in the common funda-
mental truths of the gofpel ; they fhould know what
their natural eftate is, what their fin and mifery is,
and they fhould know the way how to get out of that
ftate. Ignorance often obflruds us in the way of be-
lieving ; Hoiu jl:all they believe on him of whom they
have not heard? Rom. x. 14. When people believe
not, it is as if they had never heard. 2. When ye
have attained to the knowledge of the common truths
of the gofpel, as of your fm and mifery, the nature of
the covenant, the Mediator and his fulnefs, '<^c. la-
bour to fix well the hiilorical faith of them : we are
fure that many never come this length, to beheve the
hiftory of the gofpel ; and till that be done, they can
advance no farther ; for, as the word is, Heb. xi. 6.
He that Cometh to God, mujl believe that he is, and that
he is a rewarder of them that diligently feck him : I fay,
thefe common fimple truths of the gofpel mud be w^ell
fixed by an hiflorical faith ; and yet this vi^ould not be
refted on, becaufe though they be excellent truths,
yet they may be known and hiflorically believed where
laving faith and falvation follow not. 3. Be much in
thinking,
Serrii. 8. tSAUU LIII. i* iSt
thinking, meditating and pondering on thefe things ;
let thetn fink down into your hearts, that the medita-
tioti of them may fix the faith of them, and that they
may deeply affc6l us, we iliould feek to have a morally
ferious feeling of them^ as we have of the common
works of the Spirit ; but there are many like the way'
fide bearers^ who, as foon as they hear the wordj
fome devil, like a crow, comes and picks it up ; there-
fore to prevent this, ye fhould feek to have the word
of God dwelling richly in you, ye-lhould meditate oil
it till ye be convinced of your hazard, and get youi^
affedions fome way ftirred, according to the nature
of the word ye meditate upon, whether threatnings
or promifes : The moft part are affected with nothing %^
they know not what it is to tremble at a threatning, or '
fmile, as It were, on a promife, through their not
meditating on the word, that it may produce fuch an
effett. 4. When this is done, men (hould fully give
up their own righteoufnefs as to their juftification,
that if they cannot fo pofitively and (tayedly come to
reft on Jefus Chrift and his righteoufnefs, yet they
may lay the weight of their peace with God on no
other thing ; they fliould lay it down for a certain
conclufion, that by the works of the law they can ne-
ver be juftified, and fhould come with their mouths
ftopt as to that matter before God. Thus weak
Chriftians will find it fometimes eafier, to give up
with the law, than to clofe with the gofpel, as to
their diftinct apprehenfion of the thing. 5. When
this is done, go, as it v/ere, to the top of mount Ne-
bo, and take a look of the pleafant land of promifes,
and of Chrift held out in them, and let your foul fay,
O ! to have the bargain well clofed, to have my heart
ftirred up to love him, and to reft upon him ; O ! to
have faith, and to difcern it in its adlings ; for when
the life of faith is fo weak that it cannot fpeak, yet it
may breathe ; and though ye cannot exeicife faith as
ye would, fo as to cleave to and catch faft hold of the
Vol. I. No. 2. X object.
#^tc
162 JSAJAH LITI. r. Serm. 8.
object, 3'et effiiy ferloufly to efteem, love, and vehe-
mently defire it : In this refpeO: the will Is fald to go
before the deed ; though as to God's begetting oi
faith there be a contemporarinds of the will and the
deed, yet as to our fenfe the will outruns thj deed,
even as In another fenfe the apoflle fays. To will is
prefent with me^ but how to perform that which is good
I knew not ; for we ought to have our will running
after Chrifl, and believing on him, when we cannot
attain to the difllnA'adings of it.
But it may be here objeded and faid. Is not this
prefumption ? Anfw, If this were prefumption, then
all we have faid of the warrant of the gofpel to believe,
§ to no purpofe : Chrift never counted it prefumption
to defire and endeavour in his own way to believe on
him for attaining of life through him : To defire hea-
ven and peace with God, and to negledl Chrift and
pafs him by, were indeed prefumption ; but it is not
\o to defire them through him. 6. When ye have
attained to this defire in your hearts, if ye cannot di-
ftinctly to your fatlsfaction believe on Chrift, ye
fiiould firmly refolve to believe and elfay it, and fay.
This is the way I will and muft take it, and no other,
as David faith, Pfalm xvi. 2. my foul ^ thou hajl faid
unto the Lord, Thou art my Lord : Hence the exercife
of faith is called a cbufin^ of God, Deut. xxx. 19.
and Jofli. xxiv. and ferioufly, fincerely and firmly to
refolve this, is our duty when we can do no more ;
and it is no little advancement in believing, when
fuch a refolution'to believe is deliberately and foberly
come to. 7. When this is done people fhculd not
hold ilill, for to refolve and not to fet forward will
be found to be but an empty refolution ; therefore
having refolvcd (though ftill looking on the refolution
as his gift) we fliould let about to perform and believe
as we may ; and when we cannot go, we fliould creep ;
when we cannot fpeak words of faith, we fhould let
faith breathe ; when it can neither fpeak nor breathe
diftindly.
S£rm. 8. ISAIAH LIII. i. 163
diftindly, we fhould let it pant : In a word, to be
cflaying the exercife of faith, and often renewing our
eflays ; which if we did, >ve ihouJd come better Ipeed
in believing than we do. Thus, though ye were un-
der a conviction, that ye could do no more in this
than a man whofe arm is withered can do to (Iretch it
forth, yet as the man with the withered hand at
Chrifi's word of command to (iretch it forth, obey-
ed and fucceeded, or as the difciplcs, when they
had toiled long, even all the night, and caught
nothing, yet at Chrift's word they let down the net
and inclofed a multitude of fifhes ; fp, though ye
have elfayed to ad faith often, and yet come not
fpeed, yet efTaying it again on Chrifi's calling to it, it
may, and will through grace go with you, 8. When
yet ye come not fpeed as ye would, your fhort-com-
ing would be bemoaned and complained of to God,
laying open to, and before him the heart, who can
change it, and ye would have it for a piece of your
weight and burden, that your heart comes not fo up
to, and abides not foby believing; I would think it
a good fi'ame of fpirit, when the not having of the
heart (landing fo fixed at believing, is an exercife and
a burden. 9. When all this is done, in fome meafure
ye would wait on in doing thus, and would continue
in this way, looking to him, who is the author and
(inifher of faith, for his influence to make it go with
you, to look to him to be helped, is the way to be
helped to believe, or to pray to him to better and a-
mend faith, is the way to have it bettered and amend-
ed ; it is faid, Pfal. xxxiv. 5. They looked to him and
ivere lightened^ and their faces were not ajhamed : And
if it be faid. How can one look that fees not? It is
true, blind folk cannot look, yet they may elfay to
look, and though there be but a glimmering, as the
looking makes the faculty of feeing the better and
more (Irong, fo the exercife of faiih makes faith to
Jncreafe, this is it that the Pfalniifl hath, Pfal. xxx.
X 2 veife
j64 ISAJAH LIII. I. Serm. 9.
verfe lafl". Be of good courage, and he JImll Jlrengthen
your heart, all ye that hope in the Lord ; that is, if ye
be weak, wait on, and he fliall flrengthen you, believQ,
and give not over, though to your fenfe ye come not
fpeed ; beginners that are looking confcientioufly to
their way, though they have but a glimmering weak
fight of Chrift, and be as the man that at firft faw
men walking as trees, yet if they wait on, they may
attain to a more clofe and firm gripping of Chrift.
We clofe with this word of advertifement. That as
we fpeak not of thefe things as being in man's power
to be performed, fo neither can they be gone about to
purpofe, but where there is fome faith and love ; yet
when they are at firft looked on, they are fome way
more within our reach than the diflinft exercife of
faith, which is a great myftery. The Lord blefs his
\vord and make it ufeful to you.
SERMON IX.
Isaiah LIII. i.
Who hath believed our report^ And to whom is tin
arm of the LORD revealed?
IF folks foberly anci gravely confidered of what con-
cernment it is to make ufe of the gofpel, and what
depends upon the profitable or unprofitable hearing
of it, how ferious would both fpeakers and heareis
be ? This fame poor, mean and contemptible-like way
of fpeaking or preaching, is the ordinary way that
God hath chofen to fave fouls, even by ihc fooHjhnefs
of
Serm. 9. IS^IJH LIII. i. 165
of preachings as the apoflle hath it, 1 Cor. 1. 22. and
where minifters have been tender, how near hath it
hiin to their hearts, whether people profited or not :
They that will read Ifaiah, how he refented and com-
plained of it, and how he was weighted with it, will
eafily be induced to think that he was in earnefl: and
that it was no little matter that made him thus cry out.
Who hath believed our report ?
We {hewed that four things were comprehended in
the words ; Firji^ That the great errand of minifters
is, to bring the glad tidings of Jefus Chrift the Savi-
our, to fmners. Secondly, That it is the great duty
of people to believe and receive the offer of Jefus Chrilt
in the gofpel. Thirdly, That it is the great fm of a
people that hear the gofpel, not to believe and receive
Jefus Chrift when he is oftered unto them. The
fourth and lafi thing which now we are to fpeakof is,
that it is the great and heavy complaint of faithful mi-
nifters of the gofpel, when this good news is not re-
ceived and welcomed, when they have it to fay, WhQ
bath believed our report ? and it is but here one and
there one that clofes with Chrift.
Confidering thefe words, as they hold out the pro-
phet's refentment and complaint, we fliall from them
draw four obfervations which we fliall fpeak briefly to,
and referve the ufe and application to the clofe of all.
Obferv. I. The firft is. That it is meet for, and the
duty of a minifter of the gofpel, to obferve what fruit
and fuccefs his miniftry hath among people, and whe-
ther they believe or not : Ifaiah fpeaks not here at
random, but from confideration of the cafe of the peo-
ple, and obferving Vvhat fruit his miniftry had among
them, we would not have minifters too curious iu
this, as to the ftate of particular perfons, neither
would we have them felfifli or anxious in feeking any
ground of boafting to themfelves, yet they fliould feek
to be fo far diftind: and clear about their fpiritual cafe
and condition, as they may know how to fpeak fuita-
bly
j66 ISAIAH LIII. I. Serm. 9.
biy to it, and how to fpeak of it to God ; that they
may fay, as they have ground for it, that in fuch a
place, among fuch a people, a great door and ejf'cdual
luas opened unto us, as the apoftle faith, i Cor. xvi. 8.
And in fuch another place, and among fuch a people.
Who hath believed our report? as here the prophet
doth. It is faid, Luke x. 17. and Mark vi. 30. the
difciples returned, and with joy told Chrifl all that
they had done, and how the devils were fubjeft to
them ; they kept an account of what fuccefs they had
in their miniftry ; fo it is neceiTary that a minifter ob-
ferve what fuccefs he hath among a people, that he
may know, i. How to carry before God in reference
to them, what to praife for, what to lament for, and
V'hat to pray for. 2. It is neceffary as to the people,
that he may carry right to them for gaining of Itran-
gers to God, and helping forward thofe who are en-
tered into the way, and that he may know what re-
port to make of them. 3. It is necelTary for a minifter
himfelf, though not fimply as to his peace, for that
depends on the faithful difcharge of his office ; yet as
to his joy and rejoicing, to know whei; he labours in
vain, and when not, among a people.
We would not then have you to think it curiofity,
though fomething be faid now and then, and afked
you, that fome of you may pollibly think impertinent ;
for it becomes a phyfician to fee to know the ftate and
condition of thofe whom he has under his hand and
cure ; and ye fhould not take it ill, though after ob-
fcrvation, we now and then fpeak and tell you, what
we conceive to be your condition. -
Obferv. 2. The fecond obfervation is, That it is
molt fad to a loving minifter, and will much aftett
him to fee and obferve unbelief and unfruitfulnefs a-
mong the people that he preaches the gofpel to. This
mull: be a certain and clear truth, if we confider what
it is that put Ifaiah to this, even to cry, Who hath be-
lieved our report ? Though a minifter Ihould have ne-
ver
Serm. 9. ISAIAH Lilt. i. iSy
ver fo great exercifc of gifts, never fo much counten-
ance and refpect among people, if he be affedtionate,
he will be more grieved and weighed with their unbe-
lief and unfruitfulnefs than with ftripes and imprifon-
ment, there will be no fuffering to this in his efleem,
nothing fo fad a ground of complaint. This makes
the prophet, Mic. vii. i. to cry, alas and ivoe is me,
I a?n as tbefe 'who have gathered the fummer-fruits^ as
the grape-gleanings after the vintage^ there is no clujler
to eat, the good man is perijloed and there is none upright
among men ; and he infifts in this complaint. How
often was our Lord Jefus, the moft excellent and ten-
der preacher that ever preached, put to this com-
plaint ? All the affronts and reproaches he met with,t
grieved him not fo much as the unbelief and hardnefs
of heart that was in the people ; it is faid, Mark ii. 5.
that he looked round about on them with anger, and was
grieved for the hardnefs of their hearts ; and Mark vi. 6.
that he marvelled, hecaufe of their unbelief ; yea, it fo
affecled him, that (Luke xvii. 42.) it is faid, that
when he came near the city he wept over it^ f'^^yi^gi
that thou hadft known in this thy day the things that he*
long to thy peace. There is a fourfold reafon of this,
that hath a fourfold influence on the fadnefs of a feri-
ous and tender minifler of the gofpel. i. Refpecl to
Chrifl Jefus his Mafter, in whofe ftead he comes to
befpeak and woo fouls to Chrifl:. What would an am-
baflador think of perfonal refpedl and honour, if his
mafl:er w'ere reproached, and his meffage rejected and
defpifed ? And can an honefl: and faithful ambaffador
of Chrifl: look on, and his heart not be wounded, to
fee the gofpel fruitlefs ; the Lord's pleafure as it were
marred, and the work of gathering in of fouls ob-
{Iruded in his hand, and his Lotd and Mafl:er af-
fronted and flighted. 2. The refpeft that a faithful
minifter hath to peoples fouls, hath influence on this;
a tender fhepherd will watchfully care for, and wifli
the flieep well, and be much affected when they are in
an
i68 ISAIAH Ltlt. n Sefm. g'i
an evil condition, and where the relation is of a more
fpiritual nature, and the iiock of far, very far greater
vorth and concernment, what wonder the (hepherd
be more afFecled ? as Paul befpcaks the Galatians iii.
j6. My little children, of whcm I travail again in birth^
'till Ghrijl be formed in you ; to be travailing and
bringing forth but wind, cannot but prick and wound
an honed minifler of the gofpel to the very heart ; fo
2 Cor. xi. 29. Paul faith. Who is offended, and I burn
not? The very hazard of a foul, will be like a fire
burnincr the heart that is tender and zealous of the
fpiritual good of fouls. 3. The refpeft that a faithful
niinifter hath to the duty in his hand, hath influence
on this ; for fuch an one loves to neat his duty, and
to go neatly and lively about it, and the unbelief and
unfruitfulnefs of the people clogs him in his duty, and
makes him drive heavily ; hence it is faid, Mat. xiii.
58. and Mark vi. 5. that our Lord could not do man^
mighty works there, or among tiiat people, becaufe of
their unbelief ; unbelief ftraitens and fhuts the door,
and makes preaching become a very burden to a faith-
ful minifter ; therefore the apoftle exhorts, Heb. xiii.
.1 7. Obey them that have the rule over you, and watch
for your fouls, that they may do it with joy, and not with
grief, for that is unprofitable for you ; a neceffity lies
upon minifters to go about their work, but when the
word does no more but buff on them, fo to fpeak, it
makes thenl to cry, as this fame prophet doth, chap*
vi. II. How long. Lord? And, ^.ihly, This alio hath
influence on their being fo much weighted, even the
concern of honed miniders own joy and comfort ; it
is true, as we hinted before, that neither a faithful
minider's peace, nor his reward of grace doth depend
on it fimply, / have fpent my ftrcngth in vain, fays
Ifaiah, chap. xlix. 4. yet my labour is with the Lord,
and my reward from my God ; as to that there is no
neceflary conneclion, and it is of grace it is fo ; yet
as to a minider's fatisfadion and joy there is a connec-
tion
Serm. 9. ISAIAH LIII. i. 169*
tion, as we may fee, Philip, ii. 16. where Paul faith.
That I may joy in the day of Cbriji, that I have not run
in vain, and laboured in vain ; and from his expo-
flulation with the Galatians, chap. iv. 9, 10, 11. I am
afraid of you, left I have befiowed upon you labour in vain,
I fhall not profecute the ife of this neither ; only fee
here, that it is no marvel though fometimes we be ne-
ceflitated to complain of you, and to expoftulate with
you ; and confidering the cafe of people generally, if
our hearts were fuitably tender, it would even make
us burfl: for grief, to fee fo many fleeping fecurely and
fenfelefly in their fms, and in that pitiful pofture poll-
ing to the pit, if God prevent not.
Obfcrv, 3. The third obfervation is, That a mini-
fler may, and fometimes will be put to it to make re-
port to God of what fruit his miniftry hath, and fome-
times to complain to him of the unbelief and unfruit-
fulnefs of the people among whom he hath long
preached the gofpel ; Ifaiah, fure, is not carried to
this complaint out of hatred to the people, neither
from any pleafure he hath in it, nor any delight to tell
ill tales of them : The Lord needs no information, yet
he complains, and that to the Lord, as we fhewed
from Rom. x. 16. where it is faid. Lord, ivho hath
believed our report? So then, prophets and apoftles
complain of this ; it is Ezekiel's complaint no doubt
to God, as it was the Lords to him. This people are a
rebellious hoife, and they laill fiot hear ; and Ifaiah
fpeaks here in his own name, and in the name of
other minifters of the gofpel, that they may join with
him in this complaint ; and there is reafon for it if
we confider, i. The relation that a miniiler (tands in
to God, he ought to give an account to him, who
gives obedience and who not, and what is done by
his embaifage, there being no talent given, but a
reckoning how it was employed will be called for.
2. The fubordinalion that a miniiler flands in to
Chrifl, wherein it is requifite he be kept, as know-
VoL. L No. 2. Y in^
170 ISAIAH Llir. I. Serm. g.
ing the work is the Lords and not his, pleads for this,
3. That a minifter may be kept from carnafncfs and
vanity on the one hand, and from difcoura^ement on
the other, he ought to be acquaint with, and to hold
up both the fruitfulnefs and unfruitfulnefs of the peo-
ple, to God. 4, It is meet for the good of the people
it be fo, not to irritate, but kindly to affeft the people,
that when he complains to God, they may be convin-
ced that it is to get the evil complained of amended,
if fo it may be.
This complaining will.we fear be the refult of much
preaching among you ; for either there mult be more
faith and fruits, elfe ye will have the more complain-
ers, and the more complaints againft you.
Obferv. 4. The fourth obfervation is. That it is and
ought to be a very fad and weighty thing to a mini-
fler, and alfo to a people, when he is put to complain
to God of their unbelief amongft whom he is labour-
ing : It is the lalt thing he hath to do, and he can do
no more, and it is the greateft and higheft witnefs
and ditty againft them, when a minifter hath been
preaching long, and obferving the fruit of his miniftry,
and is wearied out with their unfruitfulnefs, and for-
ced to cry. Lord, there are none, or but very few
that have believed the report that I have brought to
them ; it is the heavieft and hardeft word that Chrift
hath to fay to Jerufalem, Mat. xxiii. 37. and Luke
xlx. 31. when he complains of their unfruitfulnefs,
harder and heavier than all the woes he pronounced
againft the Scribes and Pharlfees, on other accounts,
and at leaft equivalent to them pronounced on the
fame account ; for the fame woe and wrath follows
both ; / faith he, thai thou badjl known in this thy
day the things that belong to thy peace ^ but now they are
hid from thine eyes ; this comes as the laft and faddeft
word, holding out the defperatenefs of their condi-
tion, when the powerful preaching of the gofpel hath
no gracious force, nor faving effed; following it, when
dircC'
Serm, 9. ISAIAH LIII. i. 171
directions prevail not, when no fort of minifterial gifts
do a people good, when it comes to that, Mat. xi..i6.
WhereuntQ JIhiH I liken this generation^ it is like children
fitting in the market-place crying to their fellows^ "Ivc
have piped to ym-^ and ye have not danced ; we have
mourned to you^ and ye have not lamented : When both
the fweet offers of grace, and the terrible threatnings
of the law, come forth to a people, and both are fol-
lowed for a long time without fruit, then comeS out
that word : Whereunto JJjall I liken this generation ?
'John co?ne neither eating nor drinking^ and ye fay, he
hath a devil ; his aullere way of living and preaching
did you no good, ye could not bear with it : The Son
of 7nan came eating and drinking^ in a familiar way,
and ye fay, behold a man gluttonous, a ivine-bibber, a.
friend of publicans and finners : They flumble at both
unjuflly ; and fo it is even to this day, nianv flumble
at the meffenger, call at the meffage, and then fol-
loweth the fad complaint.
It is meet that now'we fpeak to a word of 7fe, but
we profefs we know not well how to follow it, there
is fo much ground to complain, and we are not (alas !)
fuitably fenfible of our own unfitnefs to follow the
complaint, w^hich makes us think that it would be-
come another better ; but what Ihall we fay ? It is the
word of the Lord, and it were needful that both you
and I fhould forget and take our eyes off men, and
remember that it is the Lord God, and fome commif-
fioned from him, that we have to do with, that fo we
may accept the meffage* i. Then we may fay that it
is no pleafure to us to be hewing you, and fpeaking
fharply to you, fthe Lord knows,) would to God
there were more that needed healing medicines, and
that fewer had need of hewing and wounding; but
the truth is, carnal fecurity, fpiritual pride, hypocri-
fy and formality, are fo common, and become fo much
the plague of this generation ; that people believe not
their hazard. Neither 2. is it our defire nor defign
Y 2 no
172 ISAUH LIII. I. Serm. 9.
to fpeak to all of you indifferently, and without dif-
crimination ; for as the Lord faith, Matth. xi. 19.
Wifdom is jiijlified of her children ; though the general-
ity defpife this word, yet we are confident the Lord
hath fome that he allows not to be grieved : And we
fhall defire, that fuch may not wrong themfelves, nor
mar our freedom in fpeaking the word of the Lord to
others. 3. We fliall not defire to fpeak peremptorily
as to the cafe of particular perfons, though we will
not deny nor conceal our fears and fad apprehenfions,
as to many of you ; only what we have to fay, we
fhould know and be allured that it is not fpoken at
random by us, but as having fome acquaintance with
many of your conditions, and we may gather from
thofe wiiat is very probably the condition of others.
And now as to what we would fay to you : Some
have been preaching this gofpel to you, who are re-
moved to another part of the vineyard ; others are
gone to another world ; and fome are yet continued
preaching to you : But what fruit is brought forth by
the miniilry of all ? If we were put to make a report
of you, as we will be put to it, what could we fay ?
"We are afraid to fpeak our apprehenfions ; O ! how
little is this gofpel, as to its fruit and fuccefs, upon
the grovi'ing hand among you ? We fliall therefore
forbear to fpeak of that which we think hath deep im-
preflions on ourfelves concerning you, but we would
have you to look through matters, how they fland be-
twixt God and you ; and, if we may humbly lay
claim to any meafure of the judgment of difcerning,
may we not afk, where is there a man or woman a-
mongfl nioft of us, that hath a converfation fuitable
to this gofpel ? If we begin at the great ones that have
the things of the world in abundance, it is their work
for moil part not to be religious, but to gather and
heap up riches, and to have fomewhat of a name, or
a piece of credit in the world : this is the fartheft that
many of fuch defign. And if we come and take a
look
Serm. 9. ISAIAH LIII. t. 173^
look of the way of the poorer fort ; they live as if they
were not called to be exercifed to godlinefs : And this
is the condition of the generality, to live as if God
were not to call them to a reckoning; you will fay,
we are poor ignorant folks, and are not book-learned ;
but have ye not fouls to be faved ? And is there any-
other way to be faved than the royal way wherein be-
lievers have walked ? But if we fhould yet look a little
further ; how many are there that have not the very
form of godlinefs, who never fludied to be Chriftians,
either in your fellowfhip with others, nor when alone,
or in your families ? There are fome, O ! that I might
not fay, ' many, who are hearing me, that will not
once in a year bow their knee to God iti their fami-
lies ; many of you fpend your time in tipling, jefting,
loofe-fpeaking, which are not convenient ; yea, I
dare fay, there are many that fpend more time in tip-
ling, jelling and idle-fpeaking, than in the duties of
religion, either in pubHc or in private ; what report
fliall we make of you ? fhall we fay that fuch a man
fpent three or four hours every day in going up and
down the flreets, or in tipling and fporting, and would
not fpend half an hour of the day on God and his
worfhip ; and further, how many are yet ignorant of
the firlt principles of religion, a fault that is often
complained of, and yet we would be afhamed to have
it heard of, that fuch ignorance fliould be under half
a years preaching of the gofpel, that is in this place
under many years preaching it ; and even amongft:
thofe who hold their heads very high, and are above
others, who can guide and govern their own affairs,
and give others good counfel in things concerning the
world, yet if we come to fpeak with them of repen-
tance, or of faith in its exercife, of convictions and
challenges for fin, of communion with God, of the
working of God's Spirit in the regenerate, or of the
fruits of the Spirit, they have not a mouth to fpeak a
word of thefe things ; and if they fpeak any thing,
O!
X74 * ISAIAH LIII. I. Serm. 9.
O ! how little favour and relifli is there in it : put them
to difcourfe of religion, they do it without gull or
tafte, they have no underftanding of it ; at leafl ex-
perimentally, doth this look like folks that have heard
and received the gofpel ? let me fay it the wifdom of
this world, and the knowledge of Chrifl:^ are far dif-
fent things ; and if fome of you go that length as to
^tt the queftions of the Catechilm, which is well done
in itfelf ; if we put you but to exprefs them in other
words, you cannot do it, which plainly fhews that ye
are not mafters of your knowledge. And what (hall
we fay of others, of whom we cannot fay but we get
lefped: enough ; yet how do felfifhnefs and worldly,
mindednefs abound in them ? And how gracelefs and
Chriltlefs are they found to be, when put to the tryal ?
We will alfo fay to you, that there is great dillerence
betwixt civility and Chriflianity : civil behaviour will
never pafs in Chrift's account for fuitable fruits of the
gofpel, and will never hinder us from having a jufl
ground of complaint againft you : How many have a
form of religion, and want the power of it ? Who
think themfelves fomething, when they are indeed
nothing, and their profefTion is fo thin and full of
holes, {0 to fpeak, that their rottenefs and hypocrify
may be feen through it. Though thefe things be but
general, yet they will comprehend a great many of
you that are here in this alfembly ; and if fo, is there
not jufi: ground of complaint, and expoflulation with
vou, as a people among whom this word hath not
iultable fruit. And as for you that live profanely and
hypocritically, what fliall we hy to you? Or how
fiiall we deal with you ? We- bring the word to you,
but ye make no more ufe of it, than if ye had never
heard it : no more religion fhews itfelf in you, than
if ye lived among Heathens : Sliall we fay to God,
the fruit of the gofpel is- there ? Dare we be anfwera-
ble to God, or can we be faithful to you, to flatter
you, as if all were well with you ? And mufl not
our
Serm. 9. ISAJAH LIII. 1. 175
our complaint then rather be this, Lord, they have
not believed our report? Though we be mean, and
though there be ground of complaint of us, yet the
word is his word, and will take hold of you. I know
that people do not readily digefl fuch doctrines well 5
,and it may be fome think that few miniflers are bet-
ter dealt with than we are : But we fay, that this is
not our complaint I confefs, if we look from the
beginning of the world to this time, there will be
few minilters of the gofpel, found to have been bet-
ter dealt with, as to outward and civil things : But
alas! Ihould that ftop our mouth? Yea, rather
ought it not to be the more fad to us to be io
dealt with, and to live in civil love with men and
women, who yet do not receive the gofpel, nor
deal kindly with our Mafter : Do not think that we
will take external refped to us for the fruit of the
gofpel, as we have no caufe to complain of other
things, fo let us not be put to complain of this, but
receive Chrid in your heart ; let him and his precious
wares have a currancy and go off amongft you ; make
ufe of him for wifdom, righteoufnefs, fanclification
and redemption, and go not only for the fafhion a-
bout the means that fhould bring you near him ; but
be in good earned, and this would fatisfy us much,
and prevent complaints. Laftly, I would aik you,
what will come of it, if we fhall go on in preaching,
and you in hearing, and yet continue ftill in unbe-
lief? Will there not be an account demanded of us,
and mufi: we not make a report ? And if ye think we
muft report, can we report any other than really how
it is with you ? Shall we, or dare we, fay that fuch a
man was a fine civil man ; and therefore he will not
be reckoned with, though he believe in Chrifl: ? No,
no, but this muft be the report that fuch a man, and
fuch kind of men, though Chrift was long wooing
them, would not embrace him ; though he invited
them to the wedding, yet they would not come: Nay,
they
fjS ISAIAH Llir. I. Serm. 9.
they mocked and fpurned at it ; they trode the blood
of the covenant under foot, and counted God a liar
in all his offers ; and faid by their practice, that they
fhould be happy, though they took not this way :
Many of you, who would not take this well, if we
ihould fpeak this to you in particular, will find it to
be a truth one day : And if ye fhall fay. What would
we be at ? The anfwer is at hand. Believe in the Lord
Jcfus Chrijl and ye Jljall be faved ; this is the end of
the gofpel, and the mean of your happinefs ; it is the
great and the main thing that we call for, which if it
be not obtained, the ground of the complaint will
continue : And do you think this any flrange, hard
or uncouth thing, that when we bring to you the of-
fer of Chrift in the gofpel, we bid you receive it, and
flee in to him to hide you from the wrath to come :
and yet this is all we feek of you ; it is neither your
fiiame nor your fkaith that we feek, but that ye may
take with your fm, that ye may judge and condema
yourfelves, that your mouth may be (lopped before
God, and that ye may flee to Jefus Chrift in earneft,
and clofe with him on his own terms ; as therefore
ye would prevent the greatly aggravated fm, to wit,
iinning againft the gofpel and the complaint of the
minifters thereof againft you, and the terrible ven-
geance of the Mediator, kifs the Son, caft open the e-
verlafting doors of your hearts, and let the gofpel,
and Chrift the King of glory have accefs : We pray
you ftand not in the way of your own happinefs, re-
fufe not to do him that much pleafure and fatisfaftion
for all the travel of his foul, as to give him your fouls
to be faved. Now God himfelf keep you from this
folly and foul-deftroying madnefs.
SER.
Serm. 10. ISAIAH LIII. i. 177
SERMON X.
I S A I A ?I LIII. I .
Who hath believed our report ? And to whom is the arm
of the LORD revealed?
WE have fpoken fomewhat thefe days pad, to
fundry doctrines from this part of the verfe,
and particularly of the flid complaint which Ifaiah hath
in his own name, and in the name of all the minifters
of the gofpel, that the favoury report concerning Je-
fus Chrift is not received, and that though life and
falvation through him be offered to many, yet there
are but few, fcarce here one and there one, that do
embrace it, this is the fad refult, Lord, ivho hath be^
lieved our report ? words, that being fpoken by fuch a
prophet, and fo often mentioned in the New Tefla-
ment, may and fliould as often as we fpeak, hear, or
read them, put both minifters and people to a holy
demur, and to look what becomes of all our preach-
ing and hearing, when this was all the fruit, even of
Ifaiah's preaching, as to the greatest part of his hearers.
Before we leavfe this part of the verfe, it will not be
unmeet that we fpeak a little' to thefe three things.
^Firft, To what may be the caufes why, when the gof-
pel is powerfully preached, there are fo few believers.
Secondly, How it comes to pafs, feeing fo few believe,
that generally fo many think they believe, and fo few
fufpe£t their own faith. And, Thirdly, To the necef-
fity that lies on the hearers of the gofpel, to enquire
at, and try themfelves concerning their faith, and to
have fome folid fatisfadlion in it.
Although we mention no particular do6lrines now,
yet confidering the dodrines we fpoke to before, thefe
Vol. I. No. 2. Z things
178 ISAIAH LIII. t. Serm, iG.
things will not be unfuitable to them, not impertin-
ent to you.
For the /ir/}^ The caufes why fo few belierv^e the
gofpel, we cleared to you already. That generally
the powerful preaching of the gol'pel hath been with
little fruit, fo that Ifaiah hath this fad complaint,
Lord^ Who hath believed our report? and our Lord
Jefus hath it alfo on the matter, Matth. xi. 17. We
have piped to you and ye have not danced^ ive have
mourned to you and he have not lamented ; and in the
fame exprefs words, John, xii, 38. And when it is
fo with fweet Ifaiah in the Old Teftament, and with
our bleifed Lord in the New, that fpoke with fuch
power and authority, ye may fee there is reafon for
us to enquire into the caufes why it is that fo few be-
lieve ? in fpeaking to which, i. We intend not to
touch on all the reafons that may be gathered toge-
ther, of peoples not profiting under the gofpel, but
of thefe that ye have moft reafon to look to, and that
are molt obftrudive of faith in you. 3. Though we
might fpeak of reafons on the fide of.them that fpeak
to you for zcho is fufficient for thefe things ? and we
{hall not deny but we have culpable acceflion to your
tinfrultfulnefs, yet it were not much to your edifying
to infift on thefe. 3. Neither will we fpeak to thefe
fovereign caufes on God's part, who in his holy juf-
tice gives up people to unfruitfulnefs, when they re-»
ceive not the truth in love. Neither 4thly^ Shall we
infill o\\ thefe caufes that may arife from the devil,
who waits on wherever the word is preached, to mar
the fruit of It, as we may fee. Mat* xiii. 19. the evil
fpirits, like as many crows, when the feed of the
word is fown, waiting on to pick it up, and ye would
know, that ye never come to hear the word, but
there are, as it were, flocks of devils attending you ;
hence it is that fome are rocked and lulled afleep,
fome have their minds filled with worldly thoughts,
fome forget all that they hear ere they go out of
doors.
Serm. lo. ISAIAH LIII. i. 179
doors, thus it is with many hearers of this gofpel,
their hearts are trode upon as the way-fide by devils
and foul-fpirits, that never a word takes imprelfion
on them, and though ye may think fuch expreJfions
uncouth-Hke and ftrange, yet they are fadly true ; Sa-
tan waited on when Chrilt preached, and fure he will
fear no more to do fo at our preaching than he did at
his, if he flood at Jofhua's right hand to refifl him,
he will no doubt be at ours ; but, we fay, we will not
infiit on thefe. But ^thly. We fliall fpeak a little to
thefe caufes that are common in you, which ye vour-
felves might know, if ye would obferve them, and we
would exhort you to take notice of them, when we
tell you of them.
Firji^ Then we offer, or ratlier affert this for a
caufe, the want of ferious minding the great concern-
ment of the work of your falvation, and that this
preached gofpel is the word of the Lord by which yc
mult be faved ; alas ! though ye have immortal fouls,
and though this word be the mean of your falvation,
yet there are hundreds of you that never lay it to
heart, that your fouls are in hazard, and that this
word mull be it that ye muft live by, and live upon ;
I appeal to your confciences, if ye think upon this fe-
riouily ; want of this conjidcrafion foflers fecurity,
breeds lazinefs, and makes and keeps you carelefs and
carnal ; I (hall inftance the want of it in three rel'peds.
I. Look how ye are affected towards this word, and
your own edification by it before ye come to hear it, .
how few are hungering and thirfting, or preparing
for benelit by it or preparing to m.eet with God in it ?
in effeft ye come not with a defign to profit ; fo that
if it were known, it would be wondered at, wherefore
ye come fo hear the word, as Chrilt fays of fome.
They cavie, not becaufe they Jhw the miracles, but becaitfc
they did eat of the loaves and %-vcre filed ; fo may we
fay of you, that ye come not to profit by tiie word,
but on fome crooked carnal defign. 2. Look how ye
Z 2 (^aj-ry
1
i8o ISAIAH LIII. I. Serm. lo.
carry when ye are come, how many fleep a great part
of the fermon ? fo that it is a fliame to look on the face
of our meetings, when in every corner fome are fleep-
insT, whofe confciences God will waken ere Ions, and
the timber and flones of the houfe will bear witnefs
againfl: them ; were you in any other meeting about
ordinary bufinefs, there would not be fuch ileeping ;
but when ye are awaking, what is your carriage ? for
ye may be awake, and your heart far away, or faft
afleep, how feldom can ye give account of what is faid ?
though your bodies be prefent, your hearts are wan-
dering ; ye are like thefe fpoken of, Ezek. xxxiii. 31.
IVbo fat before the prophet as God\ people, but their
hearts ivent after their covetoufnefs ; how often, while
ye are fitting here, is your heart away ? fome in their
thoughts running after their trade, fome after their
merchandife, fome after one thing, fome after another.
This is one fad inftance'of it, that there are many of
you who have had preaching forty or fifty years, that
can fcarce tell one word of it all ; and no wonder ;
for ye were not attentive in the hearing of it. 3. Look
how ye carry after the word is heard ; what unedify-
ing difcourfe will ye be engaged in ere ye be well at
the door? How carnally and carelelly do many rufli
unto, and go away from, hearing of the word ! And
when ye get a v;ord that meets with your foul's cafe,
do ye go to your knees with it before God, defiring
liim to breathe upon it, and to keep it warm ? Or do
ve meditate upon it ? Now put thefe three together,
your carriage before, in the time, and after your hear-
ing the word, ye will find that there is juH: caufe to
fay, that the rjtofl part that hear this gofpel are not
fcrious ; and what wonder then that it does them no
good ? In the end of that parable of the fower, Mat.
xiii. Mark iv. and Luke viii. it is faid by the Lordj
Take heed how ye hear ; for iJ/jofoever haih to him flmll
be given, &c. if ye improve well your hearing, ye will
ftill get more ; but fo long as you take no heed how
ye hear, ye cannot profit.
A fecond
Serm. lo. ISJUH LIII. i. i8i
A fecond ground or caufe is this, That the mofl
part of hearers never come to look on this word as
the word of God, they come never ahiioft fo far as to
have an hiftorlcal faith of it. It is faid, Ileb, xi. 6.
He that comctb to God miiji bcUevc that he is, and that
he is a rewnrder of them that feek him diligently ; but
when men" do not really believe that God is, what
w^onder they feek him not, that they fear neither judg-
ment nor hell', and that they ftudy not holinefs ? they
fay in their hearts they fiiall have peace, though they
walk in the imagination of their own hearts, and that
the way to heaven is not fo narrow as minifters fay it
is, tliat God will not condemn poor chriftened peo-
ple ; this is the language of many hearts, and of fome
mouths ; needs there any evidence of it ? If ye believ-
ed that the way to heaven is fo flrait, and that hoH-
ne[s is fo extenfive, could ye'poffibly with any feriouf-
j\e[s refleft on your heart and way and not be affright-
ed ? But the truth is, this word gets not leave to link
in you as the word of God ; therefore faith our Lord
to his difciples, Luke ix. 44. Let thefe fayings fink in*
to your ears. There are thefe things, I fear, ye do
not believe ; and let me not be thought to take on me
to judge your conferences, when there are fo many
that profefs they know God, but in ivorks they deny him ;
as in Tit. i. 16. when we fee fuch things in your car-
riage, we know that there is a principle of unbelief
from whence they fpring. i. There arc many of you
that re^jly believe not there is a God, or that he is
fuch as his word reveals him to be, to wit, holy, julT,
powerful, iffc. elfe ye durft not live at enmity with
him ; The fool hath faid in his heart there is no God ;
they are corrupt^ he your practical atheifm and pro-
fanity fay ye believe not there is a God. 2. Ye never
believed the corruption of your nature. Do ye. think
(as James befpcaks thefe he writes to, chap. v. 5) that
the fcripttire faith in vain, the fpirit that is in you lufts
to envy? Ye do not th.Ink, that your heart is deceitful
and
1 83 ISAIAH LIII. I. Serm. lo,
^nd defperately wicked ? Though we fhould preach
never (o much on this fubje£t, yet ye lay it not to
heart, ye take it not to you in particular. 3. We
are afraid that many of you believe not a judgment,
and your particular and perfonal coming to it ; nay,
there are among you, who are like to thefe tnockers
fpoken of by Peter in his fecond epiftle ch. iii. v. 34.
who fay. Where is the -promifc of bis coming ? And as
there were in Paul's days fome that denied the refur-
reftion, 1 Cor. xv. fo there are flill fome who do it
on the rnatter at lead ; ye have the fame corrupt na-
ture. We would think that we had prevailed to fome
purpofe, if ye were brought really to believe, that
there is a God, a life to come, and a day of judg-
ment : And if ye did fo, ye would be more feriou? in
duty, atid would come more hungry and thirfty to
the word. 4. The means of falvation is not believed,
to wit. That the way to peace with God is faith in
Jefus Chriit, and that there is noway to heaven, but
the way of holinefs. If all your thoughts were fpoke
put, it would be found that ye have another way than
faith, and that of holinefs ; and to make out this, we
need go no further than to your practice ; we are fure
many of you live in profanity, and yet have all a hope
of heaven, and what fays this ? But that ye think not
faith and holinefs neceflary, and that ye may come to
heaven another way : This is an old fault and deceit,
it was in Mofes's days, for fome are brought in (Deut.
xxix. 19.) faying, I Jhall have peace though I walk in
ihe imaginaiio7i of my own heart, and add drunkenncfs to
ihirft ; though I tipple daily at my Itated times, tho*
I follow my lufts and pleafures, and take my hll of
the world, we cannot be all faints, ^c. The Lord
luill not f pare that man^ hut his anger and jealoufy Jhall
fmoak againji bim, and all the curfcs that are written in
this hook foall lie upon him, and the Lord will blot out
his name from under heaven ; though this be not now
believed, it Ihall be found verified. There are man)',
when
S^rm. 10. ISAIAH LIII. i. 18^
when they come to judgment, that will know to their
coft, the truth of many things they never believed be-
fore ; as we find in that rich man, who fays to Abra-
ham, Send fome to tell my brethren, that they come not
to this place of torment ; it fays as much, as that he in
his life-time did not believe how terrible and torment-
ing a place hell was, and it is even fo ftill ; though
men and women have immortal fouls, yet they go on
following their finful ways, and believe not that any
evil {1k\11 "befai them, till God's curfe and vengeance
overtake them.
A //j/>^ ground or caufe is. That men never think
themfelves in hazard, nor fuffer their hazard to affecb
them, and therefore they feek not after the remedy^
hence the Jews, Scribes, and Pharifees rejected
Chrift ; why ? they were righteous perfons, whole and
needed not the phyfician ; and thus it is with many
of you, ye will take with it that ye are finners^ but
hot with the gracefulnefs of your nature, and this
makes it, that when life and reconciliation with God^
are offered, ye have almofl none to accept of it, why
fo ? ye are generally in your opinion, good friends
with God already ; none of you almoft think that ye
have hatred at God, and fo ye carelelly and uncon-
cernedly let the opportunity of making your peace
with him flip over, even like thefe Jews fpoken of,
John viii. 44, 45. who when Chrift faid to them, ye
have the devil to your father, anfwered, he had a devily
and that they tvere come of Abraham, and ivere not born
of fornication ; fo it is with many of you, ye could
never endure to think yourfelves in danger of hell,
nor to confefs that ye were heirs of wrath, as if ye had
been born with other natures than the ordinary race
of mankind ; and this keeps fo many of you from get-
ting good of this gofpel ; for it feeks fmners to pardon
them, and enemies to reconcile them ; and till the
€nmity be once confeifed, the friendfliip will never be
fought after, nor will it lind merchants ; tho* when
once
i84 l^SAIAH LIII. I.- Serm. ro.
once the enmity is owned, the gofpel hath many
fweet, peaceful, and comfortable words to fpeak to
the man afterwards.
A fourth ground is, The love of money and of the
■world, which is the root of all evil. This is given as
a main caufe, Matth. xiii. why the word profits not.
The feed is fown among thorns, and the thorns fpring up
and choke it, the cares of this life, and the deceitfulnefs
cf riches choke the ivord, 'Tis not oppreflion, nor fteal-
ing, but entanglement with, and addiclednefs to the
things of this prefent world ; folks allov/ing them-
felves too much fatisfadion in their riches and pelf,
counting themfelves as if all were well if they have it,
and grieved if they want it ; as if there were nothing
but that to make happy, being wholly taken up about
it, and leaving no room for the concerns of their
fouls, for prayer, and feeking of God, ncr for chal-
lenges to work on them, they are fo wholly taken up
with their callings and bufmefs ; for they lay it as a
ground that they muff be rich, and then they give
themfelves wholly to all things that may contribute to
that end, and that chokes and fuffocates the word that
it never comes up, that nothing comes to perfection ;
therefore Chrill fays, Luke xxi. 24. Take heed ye be
not overcharged ivith fiirfciting and drunkcnnefs, and
cares of this life. I am afraid that many more among
you who are civil, and efteemed virtuous and frugal,
fliall perifh in this pit of woridly-mindednefs, than
Ihall perilh by drunkennefs, gluttony, fornication, or
the like ; and yet there is nothing more frequent in
fcripture, than words fpoken to turn men from earth-
ly-mindednefs. Hew hard is it, "fays Q\\x\[\,for a rich
man to enter into the kingdo?n of heaven ? And fuch a
man is he that is taken up with riches, and places his
happinefs and contentment in them, whether he have
more or Icfs of them. We fpeak not this to counte-
nance idlenefs in any, but to prtfs moderation in the
ufe of lawful things. Ye think it enough if we can-
not
Serm. lo. ISAIAH LIII. i. 185
not charge you with oppreffion, ftcaling, ' whoring,
and the like; but this golpel will charge you with
the love of money, and if it find the love of the
world in you, the love of the Father will not be
found in you. Doth not your experience tell you,
that it is not an eafy matter to be much taken up with
the world, and to get a fuitablc difpofition for duties
of religion, and to be painful in them ?
K fifth ground is, mens little prizing of the gofpel,
and the benefits that come by it ; they look not upoa
it as their happinefs to have communion with God ;
they who are invited to the marriage of the king's
fon. Matt. xxii. will not come, and the reafon is gi-
ven, ihey made light of it ; the offer of the gofpel hath
no weight, it relilhes not : if a market of fine things at
a cheap rate were proclaimed, ye would all run to it ;
but ye delight not in the word of God, ye prize not
the gofpel and the precious wares that it expofes to
fale among you. And to evince and make out this,
I would afkyou thefe few queflions. And, i. I would
afkyou how often, or rather how feldom have you fat
down purpofely, and thanked God for fending the
gofpel to you ? Ye have given thanks for your dinner :
but how often have ye given thanks that ye have the
gofpel, fabbath-days, and week-days ? 2. How little
do many of you wait on the preaching of it ? Were
there a meffage fent to you but from an ordinary man,
and more from a great man, ye would flrai;en your-
felves and your bufinefs too fomewhat, that ye might
hear it ; and yet it is a wonder to think how fome in.
this place, except on the Sabbath, will hardly be feeii
in the church from one end of the year to the other.
3. Had ye any evidence to draw of houfe or land, ye
would feek to have it drawn well and fjre ; but many
of vou never fou?ht to have the evidence of heaven
made fure ; ye know, how interruptions of, and
threatnings, to remove the preached gofpel from you,
never troubled you. That bufinefs of the tender gave
A a a proof
i86 ISAIAH LIII. 1. Serm. id.
a proof, that ye might have your eafe, and the things
of the world, ye cared not what became of the gofpel,
and of the Hberties of Chrift's kingdom among you :
nay, we may fay, the gofpel was never lefs fet by, ne-
ver more reproached, defpifed, and trode upon, than
in the time wherein we live, and who lays it to heart ?
If it were well tried, there is more pains taken on little
things in a week, than ye take upon your fouls in a
year ; and which may be fpoken to the fliame of fome,
more time taken up in tipling, drinking and debauch-
ing, than in prayer, or any other religious duty : and
is not that an undeniable evidence that ye make
light of the gofpel ? They ?nade light of if, and ivent
their ways, &c. faying as it were, care for yonder in-
vitation who will, as for us, we have fomething elfe
to do.
Afixth ground or caufe, though poffibly it be not
fo frequent ; is a fhifting off convictions and challen-
ges, a quenching of any begun exercife in the confci-
ence : Some of you have been made fometimes to
tremble as Felix did ; but ye fliifted it, and put it off
to another time, and went away to fome company or
recreation, that fo ye might flifle it, and drive it out
of your thoughts : Is there any of you who in ficknefs^
or under fome other fad crofs, or at a communion,
that has not had your own convictions, challenges,
and frights, about your fouls eftate ; and yet ye have
fmothercd, extingulfhed, and put them out again.
Kfevenih ground or caufe (which is as large and
comprehenfive as any) is mens reiting and fitting
down, before they have any folid ground to reft upon,
taking a counterfeit work for a real one, like thefe
fpoken of Hofea vii. 1 6. af whom it is faid, They re-
turn, hut not fo the mojl High: Son>e attain to a fort of
out-fide reformation, and they think on that account
they are well enough, and in good terms with God ;
and when fuch are called to return, they fay as thefe
do, Mai. iii. 7. Wherein Jhall we turn? They think
they
Serm. 10. ISAIAH LIII. i. 187
they are returned, and that their peace is made al-
ready : they cannot endure to be bid believe, or to lay
a new foundation, for they think its laid already. In
a word, as Laodicea did, They think thcmfdves rich
and encreafcd in goods, when yet they arc poor, blinds
viiferahle, ivr etched and naked, but they knew not, &c.
and fo are well fatisfied with thenilelves as gracious
perfons, relting on thefe and the like grounds. As,
1. It may be they pray and think fomething of that.
2. They think they have faith enough, if they have a
hiftorical faith. 3. It m»ay be they have had fome re-
folutions, and fits of a fort of tendernefs ; and thefe
they reft upon. We fnall not infift to fiiew the rotten-
nefs of thefe props, but (liall only fay, it were in Ibme
refpe£t good for many of you, that ye had never had
the little pieces of profeflion ye have : there is a fort
of civil, legal, formal, fair fafhioned men and wo-
men among us, whofe converfation and communica-
tion relilhes to none but themfelves ; and fpcak the
word who will, they think that they are without the
reach of it : I muft fay this fad word, that I think
many of you have as much believing as keeps you
from faith in Chrift ; that is, ye have as much pre-
fumption and fecurity, as makes you that ye are ne-
ver ferious with the Lord to amend it, and to bring
you indeed to believe ; fo that it is a greater difficul-
ty to beat you off from your rotten grounds, than it is
to get you right, though both require the cmipotent
power of God : ye think ye believe always, and ye
have no doubts about it ; and therefore ye think ye
have faith enough to do your turn. Ah! when will
ye know that fecurity is not faith, and that there is
great difference betwixt prefumption and folid refting
by f\uth on Chrift ?
Eightly, This wrongs many of you, that becaufe ye
are not among the worft fort, and others cftcem well
of you, ye think that ye are well enough ; and this
makes us, that as to many of you, we know not whe^
A 2 ther
i88 JSAJAH LIII. r. Serm. id.
ther to be more familiar with, or to fland at a diftance
from you, becaufe ye are ready to reft on fo very llen-
der grounds : It is not the commendation of men,
but the commendation of God that you fliould feek
mainly after ; and yet if ye think good men efteem
"well of you, ye apprehend ye are good enough.
This was it made the fooliih virgins fo fecure, becaufe
the wile took them and retained them in their com-
pany : and this is the neck-break of many, efpecially
when they look about them and obferve fome fm in
others which they have to abftain from ; as if it had
been enough in Herod, and a fufficient proof of the
reality of his religion, That he heard "John gladly^ and
did many things on the hearing of him*
A ninth ground (and .a very poor one) is folks fit-
ting down on the means when they have them, as if
when they have got the gofpel they were in no hazard,
and could believe when they lift : I make no queftion,
but where the gofpel is in any meafure powerfully
preached, there are many more fecure and fearlel's
than if they had it not ; and its very probable fome-
what of this is hinted at, Luke xiii. 26. where fome
are brought in faying to Chrift, We have eaten and
drunken in thy prcfence^ and thou haji taught in our
Jireets ; who when he thrufts them away from him at
the great day, they will in a manner hardly believe
that he is in earnefl ; and they give this for the rea-
fon of it, that they have heard him preach, and they
have run out to the fields after him. It were good to
fear while ye have the word, left ye mifs the fruit of
it ; compare to this purpofe, Hcb. iii. at the clofe,
with Heb. iv\ i. and we will lind this commended to
us \ So we fee, faith the apoftle, that they could not en-
ier in becaufe of unbelief let us therefore fear, leaf} a
profnife being left us of entering into his reft, any of us
fhoukl fcem to come foort of it : It is much, yea the lirft
flep to faith, to get people fuitably afraid, they mils
the fruit and bleiling of the ordinances while they have
them J
Serm. lo. ISAIAH LIII. i. 189
them ; it Is good to be afraid, to come to church and
not to get good of the fermon ; or to go and read a
chapter of the Bible and not profit by it, always to
put a difference betwixt the ordinance and the blefiing
of it, and to be afraid in the ufe of the ordinances to
mifs the bleffing of them.
There may be many other caufes, and we fliould
not flint and limit you to thefe ; but fure thefe are
caufes why this gofpel profits not. We will add thefe
few, I. There are feme that ftumble at the meffenger,
fome at the meffage ; fome thought Chrifl a friend of
publicans and finners, and faid he had a Devil ; and
fo they faid of John Baptift. There are fome that caa
abide neither free nor fair fpeaking, and they think it
is not the word, but the fpeaker that they offend at:
yet prejudices againft the carriers of the word have ne-
ver done good, but much evil, and you would do well
to guard againft them. 2. Sometimes there is a flum-
bling at the fpiritual truths of the gofpel and a fort of
new fanglenefs in the hearers of it that lafts not ;
John's hearers rejoiced in his light for a feafon ; fome-
thing of it was alfo in Chrift's hearers, but they foon.
turned their back on him when he told them of eat-
ing his flefli, and drinking his blood, and of the ne-
cefTity of it, elfe they could have no life in them.
This (fay they) is a hard faying and who can bear it !
If we would confider thefe things, we might fee con-
vincing caufes of our little thriving, and they might al-
fo (through God's blefTing) be made ufe of for directions
to thrive ; and if we could once bring you to be fmgle
and ferious in hearing, and fpiritually thrifty, in ma-
king ufe of every fermon and fabbath for edification,
we had gained a great point of you.
S E R.
S90 ISAIAH LIII. 1. Serm. ii.
SERMON XL
Isaiah LIII. i,
Wb& /jalh^ believed our report F And to tuboin is the
arm of the LORD revealed?
IF we would foberly confider the frame of the moft
part of men and women that live under the gofpel,
it would be hard to know, whether it were more
ftrange that fo few fhould receive the report, and be
brought to believe for all that can be faid of Jefus
Chrift; or whether that among the generality of
hearers that do not receive the report, there are fo
few that will be convinced of their unbelief. Its won-
derful and ftrange to fee unbelief fo common, and its
as ftrange and wonderful, that among thefe many un-
believers there are fo few that think they want faith.
Ye remember the laft day, we propofed to anfwer
this doubt or queftion. What can be the reafon, that
w^hen fo fev/ believe, all almoft think they believe ?
And then to fpeak a word to the laft life that rifes
from the matter that formerly we fpoke of on thefe
vords. We fhewed you, and we think the fcripture
k very clear for it, that among the generality that
hear the gofpel, they are very rare and few that do
believe it ; and yet go through them all, there will
not one among many be found, but will aifert they
believe, and they will (to fpeak fo) be crabbed and
picqued, to tell them that they want faith ; and ^q
the moft part of hearers live and die in this delufion ;
a thing that experience clears as well as the word of
God, and a thing that doleful experience will clear at
the great day; therefore fome are brought in, faying,
Luke xiii. 2(^. We have eaten and drunken in thy pre-
fcncQ
Serm. ii. ISAIAH LIII. i. 191
fence ^ and ihou haft taught in our Jircets ; to whom
Chrifl will fay, I know you 7iot, depart from me ; which
doth import this much, that fome will come (as it were)
to the very gate of heaven, having no doubt of their
faith and intereft in God, or of their entry into it,
and will therefore in a manner plead with Chrift to
be let in, and who would never once doubt of it,
nor call it in queftion, but they were believers, and
in friendship with him. Although there will be no
fuch debate or difpute after death, or at the day of
judgment, yet it lays this, that many hearers of the
gofpel have drunken in this opinion which goes to
death with them, and no preaching will beat them
from it, that they are believers, and in good terms
with God, till the intimation of the fentence of con-
demnation does it, and the wrath and curfe of God
meet them in the face. And O, how terrible a dif-
appointment will fuch meet with in that day ! may it
not then very reafonably and juftly be enquired, what
can be reafon and caufe, when this is granted fo ge^
nerally to be a truth, that there are few believers, that
yet it fhould be as true, that few queflion or make
any doubt of their faith, and how this comes topafs?
I fhall give you fome reafons of it, which if ye would
think upon, and fuffer to fmk down in your hearts,
ye would not marvel that fo many are under this mif-
take and delufion, and it would put many of you to
have quite other thoughts of your own condition than
you have. We Ihall only fpeak to fuch reafons as
are fmful, and culpable upon your part.
The reafons then are thefe. Firf^ The mod part
never feriouily think on the matter, whether they be-
lieve or not, or they never put their faith to a trial.
If the foolifh virgin lights her lamp, and never looks
whether there be oil in it, and takes on a fair outward
profelTion of religion, and never looks what is within
it, or how it is lined ; to fpeak fo, no wonder flie
goes up and down with the lamp in her hand, and
never
ig2 ISAIAH LIII. i. Serm. ii.
never knows whether there be oil in her veiTel or not,
fince file never confiders, nor puts the matter to proof
and trial. The people are expoltulated with (Ifaiah
xliv. from verfe 9. for making of images ; that a man
fhould cut down a tree, and with one piece of it fhould
warm himfelf, with another piece of it fliould bake his
bread, and of a third piece Ihould make a god, and
fall down and worfhip it ; and this is given for the
ground of it, v. 18, 19. They have not known and
widerjiood, and none confidereth in his heart ; or, as
the word is, feeth to his heart ; they confider not that
that cannot be a god ; one would think that natural
reafon might eafily difcover this folly. We are per-
fuaded that fome of you will think your faith as great
a folly, when there (hall be as clear evidences to prove
the rottennefs of your faith and hope, as there were
even to common fenfe, to prove the image made of a
piece of tree, not to be God ; when it Ihall be found
and declared, that though ye were never convinced
laef fin, nor of your mifery and loft condition, were
never humbled nor touched under the kindly ^qw^q of
it, never fled to Jefus Chrift in earneft, nor never
had the exercife of grace, yet notwithftanding the
want of all thefe, ye would needs keep up a good o-
pinion of your faith and hope. We fay, the reafon
why ye entertain this conceit and opinion is, becaufe
ye never fit down ferioufly and foberly before God to
confider the matter ; nor do ye put yourfelves to proof
and trial. Let me therefore alk your confciences, if
ye who have this opinion of your faith, durft affert to
him, that this faith of yours is the refult of your feri-
ous examination and trial ; is it not rather a gueffing
or fanciful opinion that ye believe ? And do you think
that fuch a faith as that will abide the trial before God,
that never did abide your own trial ? It will doubtlefs
be a dreadful miftake, to go off the world with fuch
an opinion of faith, and to have the door fhut in your
very teeth : alas ! there will be no mending or better-
ing
Serm. ii. ISAIAH LITI. i. 19^
ing of your condition after death : The day comes
when many of you, if God gracioufly prevent not,
fhall curfe yourfelves that ever ye (liould have beeil
fuch fools as to have truded your own hearts, or to
have taken up this opinion of your faith without
ground. We would therefore ferioufly recommend to
you the putting of your faith more frequently to the
trial, and that ye would often read and think on that
place, 2 Cor. xiii. 5. Exajnine yourfelves whether ye
be in the faith, prove your ownfelvcs, &c. O ! do not
think that a matter of fuch concernment fhould be left
at a conje£lure and utter uncertainty, who Idfes, when
ye are fo palpably acceffary to your own ruin, by not
endeavouring to put yourfelves to fo much as a trial ?
Do not fay here for excufe, We have 710 more grace
ihati God gives us ; when ye never endeavoured fo
much as the form of the duty, or to go the length ye
might have gone in putting yourfelves to the trial :
The deceit then being defperate and irredeemable, if
continued in ; do not, for the Lord's fake, after ail
that is faid to you, cgntinue deceiving yourfelves.
Kfccond reafon is, mens fetling themfelves on un-
found evidences and principles of peace that will not
bear them through before God : I do not fay that they
have nothing to fay in words for themfelves ; but that
all they have to fay, will be no ground to prove their
faith, or to bear them through before God that they
do believe indeed : It will be found at the bed to be
but a lie, as it is faid of that man, Ifa. xliv. 20. A de-
ceived heart hath turned him a/ide, he feeds on afJoes, he
cannot deliver his foul, no fay, is there net a lie in ?n^
right hand? He may have a feeming reafon for his
faith, but it is no reafon indeed. If many of you
were going to die, what reafon have ye to prove your
believing by? Some will fay, God hath always been
good, kind, and gracious to me ; I was in many
{traits and difficulties, and I prayed and had many de-
liverances. Thus all the ground of ihy faith is but
Vol. I. No. 2* B b temporal
194 ISAIAH LTII. i. Serm. ii.
temporal favours or deliveries, which is even as if If-
rael Ihculd have made their receiving of temporal de-
liverances, and their acknowledging of them, and hav-
ing fome fort of faith of them, to be ground enough
to prove their receiving of Jefus Chrift: I'avingly. There
is a doleful proof of the unfoundnefs of this ground,
Pfal. Ixxviii. 34, 2)$-, 36, 37. When beJJevjthem, then
ihcy fought b'lm and returned and enquired early after
God ; they remembered that God luas- their rock, and the
high God their redeemer : They looked to God's paft
favours for them when they were in the wildernefs,
and at the red-fea ; and they believed that they co-uld
do fo flill : But they did flatter him ivith their mouth,
and lied ztnto him with their tongue ; for their hearts
were fiot right zuiih him, neither ivcre they Jlcdfaft in
his covenant ; whereupon he deftroyed them, and
through their unbelief they did not enter into God's
reft. It is alfo faid a littlebefore in that, Pfal. ver. xxxii.
For all this they finned flill. There may be many tem-
poral favours and deliverances, and thefe acknowledg-
ed too ; and yet no receiving of Chrift for making
our peace with God, for removing the quarrel betwixt
him and us, and for making us ceafe from fm : Con-
fider if it will be a good ground to plead with God
upon, to fay to him, Lord, thou muft bring me to
heaven, becaufe I was in ficknefs, and thou 'raifedft
me up ; I was in this and that ftrait, and under this
and that crofs, and thou carriedft me through and
broughtft me out of it. The Lord will fay to fuch
that have no more to fay, ye had fo many evidences
of my power, but ye finned ftill ; and yet this will be
all the pleading and reafoning that will be found with
many of you, and the fad reply you will meet with
from God.
A third reafon is. Mens giving an external coun-
tenance to ordinances and their formal going about
them : They think they have faith, becaufe they keep
the church, and are not open contemners and mifre-
gardcrs
Serm. II. ISJTJH LIII. i. 195
jrarders of ordinances, as feme others are, bccaufe
they pray, read, hear, Iffc. It feems it was fomethinf^
like this, that the perfuafion of thofe fpoken of, I.uke
xiii. 26. isbuikupon. Lord, fay they, ice have beard
1 bee preach, and have eaten and drunken inthyprcfence :
It is not fimply, that they heard Chrift preach, for
many heard him preach who floned him ; but that
when others floned him, they followed him, and were
not only profane, nor profeffed contemners of him and
of Iiis preaching, as thefe others were ; fuch words
fall fometimes from your mouths. Ye will poflibly
fay, what would we have of you ? Ye are not profane,
ye wait on ordinances, and live like your neighbours ;
and you content yourfelves with that: Alas! this is
a poor, yea, a doleful fruit of ordinances, and of your
attendance on them : If there be more fecurity, pre-
fumption, and defperate hazarding on the wrath of
God, and lefs fenfe of the quarrel betwixt him and
you on that ground.
A fourth reafon is, Men hope, even fuch a hope,
that contrary to the nature of hope, will make the mod
part of you afliamed : Ye think ye believe, becaufe y$
hope ye believe ; and that ye will get nrercy, becaufe
ye think ye hope in God^s mercy ; and ye will not be-
lieve any thing to the contrary, nor {o much as think
that ye may l>e deceived. The opinion that men have
of obtaining mercy, that is maintained without any
ground but their vain hope, is the mod common,
moll unreafonable, and prejudicial evil among the
profeffors of this gofpel : Hence if any ground and
evidence of their peace be alked for, they will anCwer,
that they believe ; if it be again afked, how know ye
that ye believe? They anfwer, we hope and believe it
is lb, and can give no ground for it. Many are like
thefe fpoken of, Ifa. Ivii. 10. Thou haft found the life
(f thine hand, therefore thou luafl not grieved : They
have a faith and a hope of their own making ; and
this keeps them olf, that the word of God takes no
B b 2 hold
ig6 ISAIAH LIII. i. Serm. ii,
hold on them : We preach that ye are naturally at
enmity with God, and offer peace and reconciliatioa
through Jefus Chrllt ; but ye are deaf, for ye think
your peace is made already ; and but very few are icn-
fible of a quarrel with God, to liften to his word as
to the rniniltry of reconciliation : This is wondered at
(in a manner) by the Lord hinifelf, Micah iii. ii.
where we have a people whofe way is very unlike the
gofpel ; The heads judge for a rezvard^ and the pricjis
teach for hire, and the prophets divine for 7noney ; yet
luill they lean upon the Lord atid fay, is not the Lord
among us ? None evil can come upon us. It is not for
real believing that they are charged, but for their con-
fident afferting their believing when there was no
ground for it ; So it is with many, they will fay, they
hope to efcape hell, and to have their fms pardoned,
and to get to heaven ; and they believe it will be fo,
when in the mean time there is no ground for it, but
t;Iear ground to the contrary.
A fifth ground is, mens fpiritual and pra(Stical ig-
norance of the righteoufnefs of God ; whereof the
apoille fpeaking, Rom. x. 3. faith, Being ignorant of
the righteoufnefs of God, they go about to eftablijh their-
Qwn, he. that which I mean is, mens being ignorant
of their natural condition, of the fpiritualnefs of God's
law, what it requires, and of the way of faith, and
of the command of believing, and the nature of it :
It is from the ignorance of thefe three, to wit, of the
inlfchief that is in them by nature of t'le fpiritualnefs
of the law, and of the fpiritualnefs of faith, and of the
txercife of it, that they fieep on in fecurity, and think
they have laith when they have it not ; and though
i'ometiines they will fay their faith is weak, yet they
cannot be beaten from it but that they believe ; and
their faith rifes and falls, as their fecurity does. This
the apoltle makes clear from his own experience,
Rom. vii. 9. where before his converfion he fays, he
was a living man, but after his converfion hp begins
S<2rm. II. ISAUn LIII. i. 197
to think himfelf nothing but a dead and loft man> the
realbn is, becaufe before converfion he knew not him-
felf, he kne\v not the law, nor the nature of the co-
venant of grace, Before the law came, faith he, / was
alive ; he knew not the fpiritual meaning of it, and
therefore he thought he obferved it, and fo thought
himfelf lure of heaven, and had no doubts nor difput-
ings concerning his interefl: in God ; But, faith he,
luben the commandment came, Jin revived, and I died ; I
faw myfelf then to be loft and gone, and in every thing
guilty, that which I thought had been humility, I faw
it to be pride, that which I took for faith, I found it
to be prefumptlon and unbelief, and my hollnefs, I
found to be hypocrify ; not that his fin grew more up-
on him, but the fin that before was vailed, was now
difcovered, and ftared him in the face ; this is a fad,
yet a mod real truth ; the good believing, as many
of you call it, and the faith that ye have, is a furer
ground of 'your ftrangenefs to God, and of your un-
belief, than any other thing ye have can be a ground
•whereupon to conclude, ye have faith and are good
friends with God ; ye are yet alive, ftrangers to God,
ftrangers to yourfelves, ftrangers to the fpiritual
meaning of the law, and to the exercife of faith ; if ye
would let yourfelves to ponder ferioully this one con-
fideration, I think ye might be fomewhat convinced
of It ; Do ye not fee many that underitand more of
God than ye do, and that are more tender in their
walk than ye are, who yet are more loath, ftraltened,
and afraid to alTcrt their faith and confidence in God
than ye are ? and they are oftener brangled and put
to queltion their faith, will ye then confider what can
be the reafon that ye have fo ftrong a faith, that ye
never doubted, and they are troubled v/ith doubting
fometimes, yea often, though they pray more, and
are more diligent in the ufe of all the means, and ho-
lier In their converfation than ye are, and ye will,
St may be, fay, it is well for them that are not like
fuch
iq8 ISAIAH LIII. I. Serm. II.
fuch a perfon ; this is the reafon of it, they fee their
fin, and the fpiritualtiefs of the law, and the nature
of faith ; and are dead to the law : but ye are yet a-
live in your own conceit ; do ye, or can ye think,
that much praying, reading, meditation, and tender-
nefs in mens walk, will weaken faith and occafion
doubting ? or is it not rather like, that faith will be
more confirmed by thefe, than by the negleft of them?
How is it then that ye are fo llrong in your faith,
when they find themfelves fo weak and doubting ? or
have ye an infufed faith without the means ? or doeth
God deal with you in a more indulgent way than he
ufes to deal with his people ? How is it then that thefe
of whom ye cannot fay but they are more tender than
ye arc, cannot almofl: name faith, or affert their con-
fidence in God, without trembling and fear that they
prefume ; and yet ye dare very confidently affert your
faith without any hefitation, though ye live carnally
and without fear ? Do not many of you wonder what
:\ils fome people, what need they to be fo much trou-
bled, and why do they ftand in need of fome to pray
for them, and with them, and to anfwer their doubts,
and ye, meanwhile, need no fuch thing ; and all the
reafon is, that ye affure yourfelves ye believe, and
think the queftioning of your fecurity is the very un-
doing of your faith : God help you, you are in a wo-
ful cafe.
A Jixt/j reafon is, that people drink in fome carnal
principles that have no warrant in the word of God,
and accordingly fquare every thing that comes in their
May. 1. They lay it down for a ground, that men
fliould never doubt of God's mercy : We do not fay
thai people fliould doubt of God's being moil real in
his offer of mercy to finners in the gofpel ; but from
that it will not follow that none fliould doubt of God'i;
love to them, or of their coming to heaven, whether
they clofe with the offer or not. Are there not many
whom God curfeth ? and fliould not thefe doubt ? A
fecond
Serm. II. ISAIAH LIII. i. 199
fecond carnal principle is, That there is no fuch reality
in the threatenings of God as there is in his promifes,
as if he were utterly averfe from executing his threats;
and as if it were a rare thing for him to condemn any:
And is there any thing more oppofite to fcripture than
this principle ? Hath he not faid in the fame place, to
wit, Exod. xxxiv. where he proclaims himfelf io be
gracious, merciful, long-fuffering, &c. That be is a God
that ivill not clear the guilty : And hath not the fcrip-
ture faid, that it is but a remnant that are faved ; as
it were, here one and there one, and that there are
many damned for one that is faved : But know it for
certain, that he will make you one day vomit up thefe
principles, with exquifite torment, when out of your
own mouth he will convince you of your miflake and
delufion. 3. "When people want many things, they
think they fupply all with an honeft mind : This fup-
plies your want of knowledge, your want of faith and
repentance, and every thing whereof ye are faid to be
ihort : Though ye live and may die carnal and unre-
newed, yet ye think ftill ye have an honelt mind or
heart for all that; and what, I pray, is your honeft:
mind, but a rotten and profane heart that vails your
hypocrify with a pretext of honefty ? Would ye think
that man honeft, fpoke of Ifa. xliv. 19. who with one
part of the tree warmed himfelf, and with another
part made a God, and fell down and prayed to it ?
And yet in your fenfe, he hath an honeft mind, for
he followeth his light which is but darknefs, and the
deceit of his heart carrying him away from God, tho*
he cannot fee it ; he difcerns not, bccaufe he confiders
not that there is a lie in his hand, and that a decci-ued
heart hath led him afidc. So it is with you ; and if
many of you faw, what is latent under that honeft:
mind and heart, there could be nothing that would
make you loath yourfelves more. A little time will
convince you, that that which ye looked for moft
good from, was your greateft and moft traiterous ene-
mv ;
200 ISAIAH Llir. I. Serm. ir^
my ; He that trujis in his own heart is a fool, faith So-
lomon, Prov. xxvili. 26. it fuppofes that people are'
ready to truft to their heart, and to hearken to the
language of it concerning their fpiritual eftate, but it
fays alfo, that they are fools that do fo, for it betrays
thcni, and there is no folly comparable to that where-
by a man betrays his own immortal foul ; and fo he
doth who trufls in his own heart.
A fcvcnth reafon is from the deceitfulnefs of our
heart, and the natural corruption that flicks to us.
There is naturally in us pride and felf-conceit ; we
are difpofed and given to, any thing that is our own,
though it be but a fhew, is as good as others reality ;
to think our own light and knowledge, our own parts
and gifts to be as good as thofe of any others whofo-
ever they be. And with pride there is joined felf-
love ; we cannot abide to think evil of ourfelves, or
to fufpeft ourfelves : Though this felf-Iove be indeed
felf-hatred, and is but love to our corruptions, and
makes us, when we live in hatred to God, to think that
we love him ; fo that we cannot be induced to think
that we love him not ; for we know that^the love to God
is good, and we love ourfelves fo well, that we cannot
endure to think that we want it. Hence it is faid of
fome in the laft times, 1 Tim. iii. 2, 3. That they Jhali
he covetous, proud, boajlers, blafphemers, difohcdient to
parents, unthankful, unholy, without natural ajfedion,
truce-breakers, &c. having a form of godlincfs, anddeny^
ing the power of it ; and the fountain of all is felflove ;
for, faith he, men Jh all be lovers of their oivnfclves : And
as felf-love is the fountain of much evil, fo it is the foun-
tain of felf-deceit, and keeps out any thing that may
make men queftion their own condition ; fo that if a
Xvord come in and fay, thou haft no ground for thy
laith, the heart will be ready to anfwer and fay, it
cannot be that I am a fclf-dcceiver ; and fclf-love, as
a partial judge, will oiTer to vindicate the man, and
fo makes him ihift the challenge. Now when all
thefe
Seriii. II. iSAUii im. i. ^oi
thefe are put together, you may fee how many grounds
people have to go wrong Upon ; and men having
hearts difpofmg and inclining them to go wrong, and
little pains being taken to difcover the deceit of thern,
is it any wonder that they think they believe^ wheii
indeed tliey believe not, jtnd be empty-handed, hav-
ing litile or nothing to reft upon, while they think
they are rich and want nothing r Thefe are not fanci-
,ed and far-fetched things, but obvious, and at hand,
and may eafily be gathered frorn your daily practice:
In all which, it Is our defign and fcope to bring you td
try your long unqueftioned peace; do not therefore'
think that it is impoffible to be thus perfuaded, as ma-
ny of you are, and yet to be miftaken, which is ano-
ther ground of mens deceit ;} for Lsodicea was very
confident in thinking herfelf to be rich and increafed in
goods, and tojiand iil need of nothing, ivhenJJje was i?i
the mean time poor, blind, miferahk, ivr etched, and na-
ked : And the Galatians, as we may fee, chap. v. 8.
had a perfuafion ivhich was not of God; As there may
be a perfuafion of a point of dodlrine, as being right,
which yet is an error, fo there may be a perfuafion of
a man's fpiritual (tate as being tight, and which he
will floutly maintain to be fo, while in the mean time
that perfaafion is not of God that calleth him, but a
ftrong delufion. If all that be faith that ye call faith,
then certainly the way to heaven is much broader than
the fcripture hath chalked it out ; and miniders need-
ed not fay. Who believes our report? for all fhou Id thus
believe it. It will then, and mufl then turn to this,
that your perfuafion is not of him that calleth you ;
and if a deceit may lie and lurk under this perfuafion
of yours, ye have certainly fo much the more need to
put the bufinefs to trials
And this is the lad ufc, (which we cannot now in-
fift on ;) That feeing fo many think they believe who
believe not, and that there are but few that believe
the report, and indeed reft on Chrift for their falvation.
Vol. I. No. 2. C c as
202 ISAIAH Llir. T. Serm. ii.
as he Is offered to them in the gofpel. It Is your con-
cernment to endeavour to put yourfelves without the
reach of this complaint, and to make it fure that ye
have believed and received the report ; Is there any
thing of concernment if this be not, even to make
your calling and eleftion fure ? And that cannot be
made fure as to you, till your faith be made fure. If
we could prevail thus far with you, we >vould count it
a blefled fruit of this and of many other fermons, even
that fome of you who have never queftioned your
fiiith, might be engaged fir (I ferioufly to clofe with
Chrift, and then to put yourfelves to the trial, that
on diftind grounds ye might be able to fay, I knoiv
in whom I have believed, and that he is able to keep that
•which I have committed to him againji that day. There
are many of you that talk of faith, and yet cannot
only not aifert your interefl: in Chrift diftin£lly, nor
cannot fo much as give any folid grounds of your be-
lieving ; and (hould not this, think ye, put you to
try it ; is there not a day comi,ng wherein ye will all
be tried whether your alledged faith was true faith,
or but prcfumptuous ? And wherein the confcience
which IS now quiet, and which it may be never keep-
ed you from an hour's fleep, Ihall awake and put forth
its fting, and fliall bite and gnaw, and ye who (hall
continue under the power of this delufion, will be
put to gnaw your tongues for pain and horror under
the gnawings of your confcience. Ye that never
knew in all your life what thefe things meant, had
need to ftand the more in awe, and to be afraid when
ye come near death. Though It be a fad matter, that
when we fhould be preaching, and would fain preach
the doctrine of faith. It fhould, by reafon of your de-
lufion, be the great part of our work to be thus dig-
ging you out of your prefumption, and overturning
your carnal and ill-grounded hope ; yet we have the
greater confidence and the more to fpeak to, and in-
fill on thefe truths, becaule they lie fo near to the
great
Serm. 12. ISAIAH LIII. i. 203
great defign of the gofpel, and to your immortal fouls-
lalvation ; and though we are able to preach more
plaufible and fweet things to you, yet if thefe doc-
trines profit you not, thefe would not. Seeing there-
fore they are fo profitable, we fhould not grow weary
to fpeak, and ye fhould not be weary to hear them
fpoken of. 'Would to God ye were ferioufly and fin«
cerely aiming to be clear in the matter of believing,
and that ye flood in need, and were more capable of
more pleafant truths j if fo, we might have more com-
fortable, though we will not fay more profitable doc-
trines to infill upon to you.
SERMON XII.
Isaiah LIII. i .
Who hath believed our report ? And to luhom is the arm
of the LORD revealed?
WE have fpoken at feveral occafions to this firfl
part of the verfe, and before we leave it,
there is one Ufe feveral times hinted at already, to
which there Is good ground to fpeak, it being the de-
fign and purpofe of thefe words to hold forth of what
great concernment believing is, and of what great
difficulty it is, and fo many being to the ruin of their
fouls miftaken about it, there is ground to draw this
U/e of exhortation from it, to wit, That then all the
hearers of this gofpel would be exhorted to advert
•well to this, that they make faith fure in itfelf, and
that they make it fure to themfelves, feeing, as I faid,
fomany are miflaken about it and beguile themfelves.
The more prelfingly that the gofpel calls for faith in
C c 2 Chrift
204 ISAIAH LIII. I. aerra. 13.
Chrifl, and the more weightily the Lord expoftulateg
ivith the hearers of the gofpel, becaufe of their unbe-
lief, they are doubtlefs fo much the more concerned
to receive it in its offer, and alfo to look well t-hat they
content not thejnfelves with gueffing at laith, and
that they never think that things are well with them,
except they can give good proof and warrant that they
are fo, and that it is faving faith that they have, fee-
ing there are fo many that fatisfy themfclves as being
believers, when yet fo few are believers indeed. The
fad miftake and difappointment of many, fhould have
fo much influence upon us as to put us to more watch-
fulnefs, and to a more narrow trial of our own ftate
^nd condition, that we may know how it is with us.
All that we h^ive fpoken to the do^rines of this firfl
part of the verfe, may be as fo many motives to ftir
you up Xo both thefe, and would to God we could be
perfuaded to this as the iife of fo many fermons, once
to admit and take it fpr granted that it is the truth of
God, that there is a neceflity, an abfolute necefTity
for us to be really rolled and cad on Jefus Chrift by
faith, for obtaining of life through him ? Though this
be a very common dodrine, and ye would think a very
common tifc of it ; yet it is the great thing that Go4
requires in the gofpel, and the negleft pf it, or not
receiving his Son, the very contelt and quarrel that
God hath with the hearers of it, and the caufe of the
ruin of fo many fouls that periih under the gofpel.
We fhall therefore propofe to you fome confiderations
that may ftir you up to this, and briefly anfwer a que-
ilion in each of thefe two branches of the nfe.
And Jir/i^ Fpr ftirring you up to this receiving of
Chriit by faith, i. Cpnfider if there be not a ftapd-
ing quarrel and cpntroverfy betwixt God and you for
fni ; and if there be, as no doubt there is, cpnfider
how that controverfy is to be removed ; is there any
other poffible way but by faith in Chrift? If we were
preaching to fuch us had never finned, and were ne-
*''■■■ ' ' ve^
Berm. la. ISAIAH LIII. i. 205
ver under the hazard of the wrath of God, there might
poflibly be a difficulty to perfuade to a receiving of
Chrift J but when ye have all this in your confcience,
that there is fm, and a curfe following fin, and that
there is no other way for removing that curfe but by
Jefus Chrift, is there not reafon to expect that ye
ftiould receive this truth ? Will any of you think to
{land and hold it out againft God ? And if not, then,
fure there is a neceiTity of believing in Jefus Chrift,
or of lying under the wrath of God for ever.
2. Confider that this gofpel and word of falvation
is preached to you in particular : When we fpeak of
falvation, v/e do not fay, that Chrifl was once preach-
I ed to the Jews, or that in fuch a djftant nation there
is a door opened for falvation in the gofpel : But wcj
would turn over the words of the apoftle (Acts xiii,
38.) to you, and fay to you in his words, Be it known
io you therefore. Men and Brethren, that through this
Alan, (to wit Jefus Chrift) is preached to you remif"
/ton of fins, kc. and this brings the gofpel near you,
even to vour door ; it lays before you the \vay or ac--
cefs to God by Chrift, and puts it fo clofe and home
to you, that Chrift mult either have a refufal, or a
welcome from you. The firft confideration of your
own fmfulnefs and mifery might put you to feek after
a Saviour, though he were at a great diftance ; but
this other brings him to your heart and mouth ; and
is it fit (think ye) to neglect fuch a fair occafion ? An4
will it be wifdom, when falvation follows you, an4
cries after you, and wifdom lifts up its voice in the
ftreets, faying, yefimpleones, how long will ye love
foolifmcfs ? kc. to ftop your ear, or to run away froin
Chilft, and to run upon your deftruction.r Do ye
think that this gofpel will be filent always, or that
your confcience will be deaf and dumb always ? There
are many nations that have not the gofpel fo near
theni ; and it is hard to know, but the day may come
vvhen ye would be content to buy an offer of tlie gof-
pel
ao6 ISAIAH LIII. i. Serm. 12,
pel at a dear rate, and when there fliall not be a Me-
diator, nor a days-man to be had between God and
you ; and thefe days will then be remembered with
horror, which now ye fecurely flip over.
3. Confider what will come of this if ye do not be-
lieve the gofpel ; know ye not that many pefifh that
hear the gofpel ; and that upon this fame very ground,
that they did not receive Chrift and falvation through
him ofi'ered to them therein, and whereof they are
now deprived ? Are there not many this day curfmg
in hell, under the wrath of God, that they let flip and
paffed over fo many goldei) opportunities of the gofpel
without improvement ? and knov/ ye not that it will
come to the fame fad pafs with you, if ye do not re-
ceive it ? Do men live always ? Is there not an appoint-
ed time for all men upon earth? If before v/e have
iavingly exercifed faith on him for making peace with
God, we be drawn to a reckoning before his tribunal,
what will come of it ? and are not our precious
times going apace and always flipping by ; and is not
the work of faith by delays ftill the more difficult ? are
not our bonds ftill the more ftrengthened ? and doth
not our indifpofition ftill grow the greater ? and is it
not very ordinary to fee thefe who have flighted the
work of faith in their youth, to live ftupid in their
old age, and die fenfelefs ?
4. Confider what fort of people they are, of whom
the fcripture fpeaks as unbelievers, and whom the
word of God holds forth to be eternally fecluded from
the prefence of God for the want of faith ; many
think that it is but the grofly profane, or fuch as ne-
ver had fo much as the form of religion, and firth as
others would fcunner and loath to hear them but men-
tioned, that it is (I fay) only fuch that are accounted
unbelievers ; but the fcripture fpeaks of fome that fcek
to enter in and jhall not be able ; that deftre to be in
heaven, and take fome pains to win in, and yet are
never admitted to enter into it, and what is the rea-
fon.
Serm. 12. ISAIAH Lltl. t. 2<y/
fon, becaufe they took not the way of believing for
the obtaining of Hfe and coming to heaven ; they toolc
the way of works, they took the way of prayer, of
purpofes, pTomifes and refolutions to amend and grow
better, quite overlooking Chrift and the way of be-
lieving in him, and fo took the way of prefumption,
and promifed themfelves peace when there was no true
peace, nor any folid ground for it.
5. Confider (which is of affinity with the former
confideration) them that are fecluded from the pre-
fence of God for the want of faith, they are even men
and women as we are, that liyed in the fame kingdom
and city with us, that prayed in the fame company
with us, that thought themfelves as fwre of heaven as
many of us do, that were guilty of the fame or like
fins that we are guilty of, that have heard many of
the fame preachings that we have heard, and yet they
perifli for want of faith, for not believing in the Son
of God. Why then fliould we think that impollible
as to us, that is fo common and frequent in others .?
Is not the fame nature in us that is in others, and are
not our hearts naturally as deceitful and corrupt as
thofe of others ? and fo may not we be beguiled as
others? And is it not the fame rule that he will walk
by in judging of us, that he walked by in judging of
others ? What can be the reafon that people vv^ill read
and hear the word, and will promife to themfelves
heaven, when the fame word clears it plainly, that
. deftruclion is that which they have to look for from
the Lord : it is nothing elfe but this confident and
proud prefumption that many take for faith. Let not
your precious opportunities flip away, and beguile
not yourfelves in fuch a concerning matter as faith is ;
ye will never get this lofs made up afterwards if ye
mifs faith here.
Lq/ily, Confider the great neceffity that the Lord
hath laid upon all men and women, by a peremptory
command and charge, to believe in the Son of God.
He
fto3 nAlAH Ltll. I. Serm. \ii
t-Ie hath not v/ith greater peremptorinefs required
prayer, nor dependance upon hiiiij nor any other du-
ty, than he hath required this, i John iii. 23. j^nd
this is bis crynmandmciit ^ that ive Jhotdd believe on the
■name of his Son jifus Chnjl ; yea, its fmgled out as
his main commandment : if that great inquiry be
made. What Jh all I do to befa-vcd? This is the anfwer.
Believe on Jefus Chriji. Do you think that our Lord
(who hath fo marked and fignalized this command in
fo fpecial a manner) will never take an account for the
flighting of it ? Or do you think to fatisfy him by your
other duties without minding this ? It cannot be.
Suppofe ye flioukl mourn all your life-time, and your
life were a pattern to others, if ye want this one thing,
faith in Chrift, ye would be found tranfgreflbrs, as
having neglected the main work.
Now for the Shiejlion ; ye will fay, What is this we
•are bidding you do, when we bid you believe?
AvfiOi When we call you to believe, we call you^
i. To be fuitably aifefted with the fenfe of your own
fiaughtinefs, fmfulnef?, and hazard ; till there be
fomething of this, faith in our Lord Jefus hath no ac-
cefs, nor will ever get a welcome. Deep appfehen-
fions of the wrath that is coming, and a landing iri
awe at the thoughts of our appearing before him,!
contribute much to it. I am not preaching defpera-
tion to you, as fome mutter, but we would prefs up-
on you the faith of the word of God, that teils yoU
what we are, and livelinefs under that impreffion,
that ye may not be flopped or let, till ye come fo a
thorough clofure with Chrift : The moft part of hear-
ers never come this length ; and this is the reafon
why many ftumble in the very threfliold, and never
make progrefs. 2. We call for and commend this to
you, that ye -v^^ould ftudy to be throughly clear as to
the ufefulnefs and excellency of Jefus Chrift, as \.o
the efficacy of his death, as to the terms of the cove-
nant of grace, whereby a finner comes to obtain right
to
Serm. 12. ISAIAH LIII. i. 209
to him. To be fenfible of fin and htizard without
this, is the only way to make a man defperate and
mad ; but when this is clear, it makes an open door
to the finner, that he may fee whether to run from
the wrath to come. I do not only mean that ye would
get the catechifm, and be able to anfwer all the quef-
tions concerning the fundamentals of religion contain-
ed therein, but that ye would alfo and mainly feek to
have the faith of thefe things in your hearts, and to
have faith in God, that ye may be perfuaded, that he
that was and is God, died for finners, and that by
the application of his fatisfaftion, finners may obtain
life, and that there is a fufficient warrant given to a
finner to hazard himfelf upon him. The firft of thefe
fpeaks the necelTity of fome fenfe ; the fecond holds
out the neceflity of a general faith, according to that
word, Heb. xi. He that cometh to God, mnji believe
that he is, and that he is a rewarder of them that dili"
gently feek him. We muft know that there is a war-
rant to come, and ground to expeft acceptance from
God upon our coming, or elfe we will never come to,
nor believe in Chrift. The third thing that vi^e call
you to, when we call you to believe, is, That the fin-
ner would adually ftretch out that faith, as the foul's
hand for the receiving of Chrifl, and for the applica-
tion of him to himfelf, and would actually call: him-
felf upon the fatisfadlion of Jefus Chrifl for covering
that finfulnefs that is in him, and would catch hold
of, and cleave to him that is an able Saviour, for keep-
ing the finner from finking under the weight of fin
that he lieth under : I'his is the exercife and praiSlice
of faith when it flows from the general doclrine of the
neceffity of believing fuch things to be truths in them-
felves, and then it is extended and put forth in prac-
tice, that we who are fo certainly and fenfibly loll,
muft needs Diare of that falvation which we believe to
be in Jefus Chrift, and fo for that, roll ourfelves on
him. The firft piece of fenfe may be in a reprobate.
Vol. I. No. 2. D d the
2IO ISAIAH LIII. I. Serm. 12.
the fecond piece of faith, that there is a fufncient faU
v;uion in Chrift to be gotten by them that believe in
him, may be in a devil ; but this third of adlual mak-
ing ufe of the fatisfaction of Chrifl, for paying our
debt, and rolling ourfelves upon him, that is the faith
and exercife of it that is particular to a found believer,
and the verv thing that conftitutes a believer, and it
is that whicn we commend to you, that ye may not
fland and pleafe yourfelves with looking only upon
Chrifl:, but that ye may caft and roll yourfelves over
upon him, that Chrifl: may get your weight, and that
all your burdens and wants may be upon him, which
to do ye mufl: be enabled by the mighty power of
grace, whereof the next part of the verfe.
The fecond branch of the Ufc which follows upon
this, is. That we would defire you not only to follow
this way of making your peace with God, but to fol-
low the trying and proving of it to your own fatisfac-
tion, that ye may be warrantably confident that it is
fo. There is a great difference betwixt thefe, to be-
lieve in Chrifl:, and to be clear and certain that we do
believe in him ; as there is a neceflity of the firfl:,
without which there cannot be peace with God, fo
there is a neceflity of the fecond, though not fimply,
as without which there can be no peace with God,
yet upon this account, as without which we cannot
be fo comforted in God. And feeing there are fo
many who do not believe, who yet think themfelves:
to be believers, and feeing there is nothing more
common among the hearers of the gofpel, than to re-
jecl Chrill offered in it ; and to mifbelieve, and yet
nothing more common than to be confident that they
do believe ; there is good ground here to exhort you
to put your faith to the touch-ffone, that ye may know
whether ye may confidently affert your own faith upon
good ground, and abide by it. We would think if
it were remembered, and ferioully confidered, how
great a fcarcity there is of believers, and how rare a
thing
1
Serm. 12. ISAIAH LIII. r. 2n
thing it is to get any to receive Chrift, that people
needed not be much prefTed to put their faith to the
trial ; and when there will not be one among many
found who will pafs under the account of a real believ-
er with jefus Chrili:, fliould not the mod: part fufped
themfelves, feeing the moft part that hear the gofpel
are the object of this complaint, Who hath believed our
report? or very few have believed it ; ye would ftudy
to have fome well grounded confidence in this, that
ye are not prefuming and going upon grounds that will
fail you at laft, but that ye be in cafe to fay on folid
grounds with the apoftle, / know ivhom I have believ^
ed, he. There is a faith and hope that will make ma-
ny afhamed ; and certainly, in the day of judgment,
when Chrift fhail have to do with thefe perfons, that
never once thought to be thrull away from him, they
of all men (hall be thru ft away from him with greateft
fhame. O ! the confufion that will fill and overwhelm
them who had a profefiion of Chrift, and yet had ne-
ver the root of the matter in them, above and beyond
many others : Dare many of you upon the confidence
ye have, look death in the face, it is no great matter
to be confident in the time of health ; but will ye then
be able to comfort yourfelves in the promifes of God ?
do not promife to yourfelves the things in the cove-
nant, except ye be endeavouring in God^s way to be
Aire ye are believers indeed. Our life depends upon
our faith, but our confobuion depends much upon our
clearnefs that we have faith, and that we are in Chrift,
and therefore there is much need to prefs this upon
you : There is no way to rid you of the terrors of
God, and to make you comfortably fure of your par-
ticular intercft in the promifes of God, but by making
it fure and clear that ye are believers in Chrift indeed.
There are three or four forts of people to whom
we would fpeak a little here. 1 . There are fome v.ho
think that if they could do other duties, though they
ihould never do this, to wit, to make their calling
D d 2 and
212 ISAIAH LIII. I. Serm. 12.
and eleclion fure, they would be and do well enough :
Are there not many of you that never ^o much as fet
yourfelves to try whether your faith would abide God's
trial or not? Ah! Ah! An atheillical indiffcrency, a
flighting of the conlblations of God, aboundeth a-
mongft many ; fo that they think the promifes and
the confolations that are to be gotten in the promifes,
are not fo much worth, as to be thereby put to take
pains to try and fee, whether they belong to them or
not; but the day will come that many of you will
curfe yourfelves for your neglecting and flighting of
this. A fecond fort are thofe, who, becaufe they
were never fure of peace with God themfelves ; and
becaufe they were never fure of their own taith, nei-
ther ever concernedly endeavoured to be fo, they
think its all but fancy that's fpoken of afTurance of
faith, and of peace with God; they think its but
guefling at the beft. There is fuch a fort of peifons,
who think they may be doing as they can, and not
trouble themfelves with fuch fancies, or nice things ;
but if ye afk them what will come of them at lad ?
They will tell you, they will trull that to God. Think
ye it nothing, that God hath laid fo many commands
on you to make your calling and election fure ? And
think ye it nothing that he hath given fo many marks
to try it by? And that fome of the people of God do
holily and humbly glory and boaft fo much of their
communion with God, of their affurance of his
love to them, and of their fpecial intereft in him ?
Do not all thcfe fa}', that there is fuch a thing as this
to be had ? There is a third fort that pleafe themfelves
with mere conjedures about this matter ; and the
greater their fecurity is, they perfuade themfelves the
more that they have faith : this is as fad as any of the
former, when they grant all, that men fliould make
their calling and election fure, and fliould endeavour
to be fure of their fiiith ; but in the mean time take
peace with the devil, and peace with their lulls, for
peace
Serm. 12. ISAIAH LIII. i. 213
peace with God, and a covenant with hell and death,
for a real bargain with God. This is as true as this
\vord of God is, that there are many that put by all
challenges by this, and never fufpedl their faith ; they
hope that all (hall be well, and they mufl always be-
lieve ; as if that were the whole duty of faith to keep
down all challenges. A fourth fort is, even of the
generation of them that have fomething of God in
them, who fear in a manner to make all fure, and
think it a piece of humility, and of holy and tender
walking to maintain doubting, even as others think it
faith to maintain prefumption : They are always com-
plaining, as if all things were wrong, and nothing
right in their cafe, and fo nourifh and cherifii milbe-
lief : There is fuch a thing as this, that marreth even
ferious fouls in their endeavours to make their calling
and eledion fure; and as long as this is, they cannot
win to the fuitable difcovery of this excellent grace
that God calls them to exercife, even faith in the
Lord Jefus : need we make ufe of motives to prefs
you to this trial of your faith, and. to this giving of
all diligence to make it fure, who have fpecially hi-
herto negleded it ? If ye knew any thing of the vexa-
tion that unbelief hath with it, and what hoiror in
confclence from the fenfe of diflance from God were,
ye would think it a great matter to be clear in this
thing ; and if it were known and believed how this
deluhon and uncertainty of faith deflroys the moft
part of men in the world, even of the vifible church ;
durft men He in their fecurity as moft do, without all
endeavours to make it fure on good ground, that they
do indeed believe? Durfl they lie llill under God's
curfe. If they thought themfelves to be really under
it, and did not fooliflily fancy that it is otherwife with
them ? Durfl men treafure up wrath to themfelves, if
they thought not that the hope they had were good
enough ? O ! but prefumption beguiles and deflroys
many fouls ; and particularly this fame prefumption
of
214 ISAIAH LIII. I. Semi. 12.
of peoples thinking themfelves right when they are
wrong, hath deftroyed, and doth deftroy, and will
(deftroy more members of the vifible church, than
prophanity, drunkennefs, whoredom, theft, defpera-
tion, or any other of thefe grofs, and much abhorred
evils do. This is the thing that locks men up in their
iin, even their prefumption, when they fay on the
matter, We ffjall have peace ^ thow^h we walk in the ima^
^ination of 'our own heart? It is this that makes men
without fear, fleal, and lie, and commit adultery, ^^r,
that they fay. Is not the Lord among us? Is not this the
thing that keeps many of you that ye never tremble
at the word of God? We have faith in God (fay ye)
and we will truft in him ; therefore feeing prefump-
tion is fo common, have ye not need to try your faith?
If there were fo much counterfeit money in the coun-
try, that it were a rare thing to get one good piece
of money, ye would think yourfelves greatly concern-
ed and obliged to try it well, left ye were cheated
with bafe and counterfeit coin ; is there not need
then, yea, infinitely much more need for them that
would be fo wife as not to be beguiled about the fal-
vation of their fouls, to fearch and try whether their
faith will abide God's trial or not ?
Ye will readily move this Queftion. What then
are the characters or evidences of a folid and real
faith that will abide the trial, by which the pretended
faith that is among the men of this generation, may
be examined and put to juft trial ?
I fiiall firft name fome direct fcriptures, holding
out fome things eflentially accompanying faith ; and
then (hall add others, having more condefcending
characlers for the more particular differencing of
this, and helping to the decifion of this great que-
ilion.
The firft mark whereby ye may try your faith is,
the ground and rife of it ; or that whereby it is be-
gotten and cheriftied j Faith comes (faith the apoftle,
Rom.
Serm. 12. ISAIJH LIIT. i. 215
Rom. X. 10.) by hearing: Dodrinal faith comes by
the preaching of the gofpel, and faving faith is
wrought inftrumentally by the fame word of God
it being the power of God to falvation ; it being the
word that is the very ground of our faith : I would
afk you from whence comes your faith, and what
hand the word of God hath in it ? there are many
that have a fort of faith not only without, but con-
trary to the word of God, whereby they believe that
they will get heaven, while in the mean time this
word of God does diredly exclude them : got ye
your faith maintained without ever knowing the ne-
celTity of a promife for that effed ? Can ye maintain
your peace, and not have fo much as any foundation
in the truth and faithfulnefs of God to build it upon?
Never love that faith that hungers not after the word,
that is fuppofed to be lively without being ever fed
by the word, that cannot claim either its rife and o-
riginal, or its growth from the word : I will not fay
from this or that word in particular, ar at this or
that time read or heard, but from the word of God;
the word is the very foundation that faith builds up-
on : if we look to what either accompanieth or fol-
loweth faith, there are fome plain fcriptures that will
make that clear, as Acls xv, 9. And put no difference
between us and them, purifying their hearts by faith*
(There was indeed once a great difference between
Jews and Gentiles; but now when he hath brought
both to believe in Chrift, the difference is removed)
There is an efficacy in it to circumciie the heart, to
purify it, and to banilh lufts out of it ; for it clofes
and unites with Chrilt, and fo brings him home to
dwell in the heart ; and where Chrilt dwells he com-
mands, and fo whatever oppofes him is banifted :
faith gives Chrifl welcome, and will give nothing wel-
come to dwell with him that is oppofite and difpleafmg
to him. Faith improves Chrifl; for the fubduing of
its luffs, and mortifying its corruptions ; whereas be-
fore
2i6 ISAIAH LITI. I. Serm. 12.
fore there might be a fair outfide of a profefiion, and
fomething clean outwardly, and much filthinefs and
rottennefs within; but when faith is exercifed on
Chrid, it purifies from all filthinefs of the fpirit, as
well as of the flefh, it applies the promifes for that
end, even to get the infide made clean as well as the
outlide : Yea, its main work is, to have the infide,
the heart purified ; that being the fountain of all the
pollution that defiles the man, and brings the other
neceiliiirily along with it. Never love that faith that
leaves the heart as a fwines-fly to lufls, that leaves it
fwarming with unclean and vain thoughts, or that
leaves the heart juft as it was before ; or that faith
that only cleanfeth the outfide, and does no more :
fuch a faith, however elleemed by the man, will ne-
ver be accounted for true faving faith before God. I
do not, I dare not fay that believers will always dif-
cern this heart-purity or cleannefs : But this I fay, that
true faith will fet the man a work to purify the heart,
and will be making ufe of Chrift for that end ; not
only to have the arm of the dominion of fin broken,
but to have the foul more and more delivered from
the indwelling power of it : and this will be the defign
that he will fincerely drive, to get the heart purified
within, as well as the outward man ; inward heart-
abominations will be grievous and burdenfome to him
as well as fcandalous out-breakings.
A fecond place is. Gal. ii. 20, 21. / am crucified
laith Cbriji, ncverihclefs I live ; yet ?ioi /, but Chriji
Uveth in me^ and the life, &c. If ye would know a
companion of true faith, here is one, it hath a life of
faith with it : There is one life killed, and another life
is quickened ; the life that is killed is that whereby
the man fometime lived to the law ; / am dead to the
laiv, fays the apoltle, a man's good conceit of himfelf
that once he had, is killed and taken away ; he won-
ders how it came that he thought himfelf holy, or a
believer, or how he could promife to himfelf heaven
in
Serm. 12. ISAIAH LIII. i. 217
in the condition he was in : there is another life comes
In the place of that, and it is a life that is quickened
and maintained by ; and from nothing in the man
himfelf, but it is wholly from and by Chrift : The
believer hath his holinefs and flrcngth for doing all
duties called for, and his comfort alfo from Chrill ;
and he holds withal his very natural life, his prefent
being in the world from Chrift, his all is in Chrift ;
his ftock of life, ftrength and furniture is not in him-
felf, but he lives by a continual traffic, as it were on
bills of exchange betwixt Chrift and him ; when he
wants, he fends a bill to Chrift, and it is anfv/ered in.
every thing that he ftands in need of, and that is good
for him. He is a dead man, and he is a living man ;
and wherever true faith is, there the man is dead,
and there the man is living : Do not I pray miftake
it, by thinking that true faith is but vented, puts
forth itfelf only in reference to this or that particular,
or at this or that particular time only ; for faith mult
be exercifed not only by ftarts, as when we are under
challenges for fm, or at prayer ; but we muft defign.
and endeavour to exercife faith through all our life ;
that is, we muft by faith look for every thing that is
ufeful and needful for us from Chrift ; and be always
endeavouring to drive on a common trade of living*
this way : we muft be habituating ourfelves to feek
after peace, ftrength, and confolation, and what elfe
we need, out of the fulnefs that is in him. This life
of faith is to fee the want of all things in ourfelves,
and yet to have all things in ourfelves ; contenting
and comforting ourfelves that there is ftrength in
him, though we be weak in ourfelves ; and that he
hath gotten the viflory over all his tmd our enemies ;
and that we ftiall at laft through him, be vidorious
in our own perfons, contenting and fatlsfying ourfelves
that he hath complete righteoufnefs, though we be
bankrupt, and have none of our own ; and betaking
ourfelves only to that righteoufnefs for our juftifica-
VoL. I. No. 2. E e tion
2i8 ISAIAH nil. I. Serm. 12,
tion before God : thus making a life to ourfelves in
him, he living in us by his Spirit, and we living in
him bv faith ? O uveet and defirable but myfterious
life!
The third place is. Gal. v. 6. In Chr'ijl Jeftis, net'
'ther circumcijion availeth any things nor uncircumc'ifiony
but faith that workcth by love : He doth not fmiply fay
faith, but faith that works by love : For faith is an
operative grace : and this is the main vent of it, the
thing by which it works, it works by love : faith is
the hand of the new creature, whereby every thing is
wrought, it having life from Chrift ; and we may fay
that love is in a manner the hand of faith, or rather
like the fingers upon the hand of faith, whereby it
handleth every thing tenderly, even out of love to
God in Chrift, and to others for his fake : faith works,
and it works by love : That is a found and good faith
that warms the heart with love to Chriit ; and the
nearer that faith brings the believer to him, it warms
the heart with more love to others. And therefore
love to the people of God is given as an evidence of
one that is born of God; i John v. i. becaufe,
wherever true faith is, there cannot but be love to the
children of God flowing from love to him that begets
them : that faith that is not affected with God's dif-
honour out of love to him, and that can endure to
look upon the difficulties, fufterings and afflictions of
the children of God, without fympathizing and being
kindly aft'ecled therev/ith, is not to be taken for a
found faith, but to be fufpefted for a counterfeit.
The fourth place is, James ii. 14. Shew ?fie thy
faith by thy works, kc. True faith hath always found
holinefs wdth it, in all manner of converfation in the
defign and eadeavour of the believer, which is withal
through grace in fome meafure attained : What avails
it for a man to fay that he loves another, when being-
naked or deftitute, he bids him depart in peace, be
warmed, be filled j and yet in the mean time gives
him
Scrm. 12. ISAIAH LIII. i. 219
him nothing that he flands in need of; would not
fuch a poor man think himfelf but mocked ? even {o,
will not God reckon you to be but mock believers,
or mockers of faith, when ye profefs yourfelves to be
believers in Chrill, while in the mean time ye have
neither indeed iieart-purity, nor holinefs in your out-
fide converfation ? that is but fuch a faith as devils
may have that will never do you good : Ye would be-
lieve this for a truth, that there vvill never a faith pafs
for faith in God'^ account ; and fo there ihould never
a faith pafs for faith in your account ; but that faith
that fets a man at work to the fludy of holinefs ; that
faith that v»orks by love, that faith that purifies the
heart, and that faith that puts the perfon in whom it
is, to ftudy to have Chrifl living in him, and himfelf
living -in Chrifl.
I promifed to name a few fcriptures that fpeak forth
fome more condefcending characters of faith. And
I. I would think it a good token of faith, to have
men afraid of milFing and falling fliort of the promifes,
which may be gathered from lieb. iv. i. That flout
confidence that thinks it is impoflible to mifs the pro-
mifes, is a fufpe^ed and dangerous faith, not to be
loved ; it is a much better faith that fears, than that
faith that is more ftout, except there be a fweet mix-
ture of holy ftoutnefs and fear together. It is faid,
Heb. II. 7. that by faith Noah be'mg moved by fear ^
prepared an Ark, he. Noah had the faitli of God's
promife, that he fhould be kept from being drowned
in the deluge with the reft of the world, and yet he
was mourning and trembling in preparing tlie Ark.
If there were much faith among you, it would make
many of you more holily afraid than ye are. Love not
that faith the worfe that ye never hear a threatning but
ye tremble at it, and are touched by it to the quick.
1. It is a good token of faving faith, when it hath a
i^ifcovery and holy fufpicion of unbelief waiting on it,
fothat the perfon dare not fo confide in and truft his
E e 2 own
220 ISAIAH LTII. I. Serm. \i.
own faith, as not to dread unbelief, and to tell Chrift
of it. There is a poor man that comes to Chrill:,
Mark Ix. 23, 24. to whom the Lord faith, Ifihoucanji
believe, or canft thou believe ? Yes, Lord, (fays he)
I believe, help thou mine unbelief ; there was fome faith
in him, but there was alfo unbelief mixed with it ;
his unbelief was fo great that it was almoft like to
drown his faith ; but he puts it in Chrift's hand, and
will neither deny his faith nor his unbelief, but puts
the matter fmcerely upon Chrifl:, to ftrengthen his
faith, and to amend and help his unbelief. It is a fuf-
pefted faith that's at the top of perfedion at the very
firfl:, and ere ever ye wot. There are fome ferious
fouls, that think becaufe they have fome unbelief,
that therefore they have no faith at all ; but true faith
is fuch a faith that is joined with fufpetted, and fear-
ed, or feen unbelief. That faith is furell where peo-
ple fear and fufpeft unbelief, and fee it, and when
they are frighted with their unbelief, and cry out un-
der it, and make their unbelief an errand to Chrift,
it is a token that faith Is there. 3. The third charac-
ter Is, That it will have with It a cleaving to Chrift,
and a fear to prefume in cleaving to him. There will
be two things ftrlving together, an eagernefs to be at
him, and a fear they be found prefumptuous in med-
ling with him, and an holy trembling to think on it ;
yet notwithftanding It muft and will be ventured up-
on. The woman fpoken of Mark v. 28. reckoning
thus with herfelf. If I can but touch his cloaths I Jhall
be ivhole ; and ftie not only believes this to be truth,
but cut crouds and thrufts in to beat him ; yet v. 33.
when ftie comes before Chrift, ftie trembles as If (he
had been taken In a fault, not having dared to come
openly to him, but behind him ; ftie behoved to have
a touch of him, but flie durft not In a manner own
and avouch her doing of It, till ftie be unavoidably
put to It. It is a fufpecled and unfound faith that ne-
ver trembled at oftcring to believe j there is reafon to
be
Serm. 12. ISAIAH LIII. i. 221
be jealous that faith not to be of the right flamp, that
never walked under the impreflion of the great dif-
tance between Chrift and the perfon, the fenl'e where-
of is the thing that makes the trembling, I fay not de-
fperation, nor any utter diftrult of Chrift's kindnefs,
but trembling arifmg from the confideration of the
great diilance and difproportion that's between him
and the perfon. Faith holds the fmner a going to
ChriR, and the fenfe of its own fmfulnefs and worth-
leflhefs keeps him under holy fear, and in the exercife
of humility. Paul once thought himfelf a brave man
(as we may fee Rom. vii. 9.) but when he was brought
to believe in Chrift, he fees he was a dead and un-
done man before. I give you thefe three marks of a
true faith from that chapter, i. It difcovers a man
his former linfulnefs, and particularly his former felf-
conceit, pride, and prefumption. / luas^ faith Paul,
alive ivithout the law oncc^ he, a man living upon the
thoughts of his own holinefs ; bul when the law camcy
I died ; he fell quite from thefe high thoughts. A fe-
cond mark is, a greater reftleffhefs of the body of
death, it becoming in fome refpecx worfe company,
more fretful and ftruggling than ever it did before ;
fin revived, faith Paul, though he had no more cor-
ruption in him than he had before, but it awaked and
beftirred itfelf more. I dare fay, that though there be
not fo much corruption in a believer as there is In a
natural man, yet it (truggleth much more, and is more
painful and difquieting to the believer, and breeds
him a great deal more trouble ; for, fays the apoftle,
on the matter when God gracioufiy poured light and
life in me, fin took that occafion to grow angry, and to
be enraged that fuch a neighbour was brought in be-
fide it, it could not endure that ; as an unruly and
currifh dog barks moft bitterly when an honeft gueft
comes to the houfe ; fo doth corruption bark and
make more noife than it did before when grace takes
place in the foul. There are fome that think they
have
fi22 ISAIAH LIII. I. Serm. 12.
have the more faith, becaufe they feel no corruption
ftir in them ; and there are others that think they have
no faith at all ; becaufe they feel corruption ftrug-
gling more, and growing more troublefome to fhcm ;
but the ftirring and ftruggling of corruption, if men
be indeed burdened, and afFeded, and afilicled with
it, will rather prove their having of faith than their
wanting of it. Love that faith well that puts and keeps
men contending in the fight with the body of death ;
for tho' this be not good in itfelf that corruption ftir-
reth, yet fm is of that fmful nature, that it flees al-
ways more in their face that look God and heaven-
wards, than of others that are fleeping fecurely under
its dominion. A third mark is, when the foul hath
never peace in any of its conflicts or combats with cor-
ruption, but when it refolves in faith exercifed on Je-
fus Chrift, as it was with Paul, in that chapter after
his converlion. That is a found faith that not only
makes peace at firft by Chrift:, but that cannot (to fay
fo) fight one fair ftroke in the fplritual warfare, nor
look corruption in the face, nor promife to itfelf an
iflTue from any aflTault of the enemy, but by faith in
Jefus Chrift, as it was with the apofl:le, who toward
the end of that chapter, lamentably cries, / wretch-
ed man that I anu ivhojhall deliver 7ne from the body of
this death? Yet immediately fubjoins faith's triumph-
ing in Chrift, / thank God thro* ycfits Chr'ijl our Lord;
he, perhaps, before his converfion, thought he could
do well enough all alone ; but it is not fo now, when
he can do nothing without Chrift, efpecially in this
fore war with his corruption. That is a found faith
that makes ufe of Chrift in every thing it is called to,
that joins him, I mean Chrift, in the work on every
occafion, and particularly when it comes as it were to
grapling and hand-blows with this formidable enemy
the body of death, thlsmonfter, whereof when one head
is cut off, another as it were ftarts up in its place.
For a clofc of this purpofe, I bcfecch and intreat
fuch
Serm. 13. ISAIAH LIII. i. 223
fuch of you as are Grangers to faving faith (who are I
fear the greatefl part ) to confider ferioufly all I have
fpoken of the nature and native evidences of it, that
you may be undeceived of your foul-ruining miflakes
about it, and let fincere and found believers, from all,
be more cleared, confirmed, and comforted in their
faith.
SERMON XIII.
Isaiah LIII. i.
— — And to whom is the arm of the LO RD revealed f
THERE are many miflakes in the v^ay of religion,
wherewith the mod part are poffeffed, and a-
mongfl: the reft there is one, that generally the hear-
ers of the gofpel think it fo eafy to believe, that there
is no difficulty in that by any thing ; they think it
hard to pray, to keep the fabbath, to be holy, but
the moft part think there is no difficulty in believing ;
and yet unbelief is fo rife, and faith fo rare and diffi-
cult, that the prophet Ifaiah here in his own name,
and in name of all the minifters of the gofpel cries
out. Lord, who hath believed our report ? he complains
that he could get but very few to take the word off
his hand ; and becaufe it weighted him to find it fo,
and becaufe he would fain have it to take impreffion
on his hearers, he doubles expreffions to the fame pur-
pofe. And to luhom is the arm of the Lord revealed?
which in fum is, there is much preaching and many
hearers of the gofpel, but little believing of it, few in
whofe heart the work of faith is wrought j it is but
here
224 ISAIAH LTII. I. Serm. 13.
here one and there one that this gofpel hath efficacy
upon, for unhlng of them to [efus Chriit, and for
working a work of faving grace in them ; the effe£tu-
al working of God's grace reaches the hearts but of
a few.
For opening the words, we fliall fpeak a little to
thefe three, i. To what is meant by the arm of the
Lord. 2. To what is meant by the revealing of the
arm of the Lord. 3. To the fcope and dependance
of thefe words on the former.
For the firjl. In general know, the ai-m of the Lord
is not to be underilood properly ; the Lord being a
Spirit, hath no arms, hands, nor feet, as men have ;
but it is to be underftood ^^z^r^/rt;(?/y, as holding out
fome property or attribute of God. By the arm of
the Lord then we underftand in general the power of
God, the arm of man being that whereby he exerteth
his power, performeth exploits, or doth any work :
So the arm of the Lord is his power whereby he pro-
duceth his mighty a6ls ; as it is fald, Pfalm cxviii.
15. T/je right hand of the Lord hath done valiantly :
xcviii. I. His hand and his arm hath gotten him the
vidory ; and becaufe the power of God is taken either
more generally for that which is exerted in the works
of common providence, or more particularly for that
which is put forth in the work of faving grace : We
take it here in fliort to be the grace of God exerting
its power, in and by the gofpel, for the converting of
fouls, and caufing them favingly to believe ; fo Rom.
i. 16. I afn not ajhamed of the gofpel of Chriji, for it is
the power of God to falvation to every one that believes ;
not fimply as it confifts in fpeaking of good, fweet,
and feafonable words, but as it cometh backed by the
irrefiflible power of the grace of God, as the word is,
1 Cor. i. 23, 24. We preach Chriji^ to the Jews ajium-
ling-block ; and to the Greeks foolijhnefs ; but unto them
luho are called, both yews and Greeks, the power of
God and the wifdom of God ; and that it is fo to be
takeix
Serm. 13. ISAIAH LIII. i. ^25
taken here, the connexion of thefe words with the
former will make it clear ; for fure he is not fpeaking
of the power of God in the works of common provi-
dence, but of his power in the converfion of fouls to
Chrift ; even of that power which works faving faith
in the eleft.
For thefecond, the revealing of the arm of the Lord :
By this we do not underftand the revealing of it objec^
iively as its brought to light by preaching of the gof-
pel ; for thus it is revealed to all the hearers of the
gofpel ; its in this refpeCt not kept hid, but brought
forth clearly to them in the word. And therefore yc*-
conJly, The revealing of this arm or power of the
Lord, is to be under (tood of the finje^five inward
mani felting of it, with efficacy and life to the heart,
by the efietlual operation of the vSpirit of the Lord ;
as its faid of the great things prepared for them that
love God, I Cor. ii. 10. But God halh revealed iJ^em
unto us by his Spirit : It is that which is called, 1 Cor.
ii. The de?uonJiration of thefpirit and of poiver, which
make plain and powerful to the fpirit of the hearer
inwardly that which the w^ord preacheth outwardly to
the ear, which without this would ftrike only on the
ear, and yet remain ftill an hidden myftery : This is
the revealing of the Lord's arm that is here fpoken of;
becaufe it is that on which believing dependeth, and
of the want whereof the prophet fadly complaineth,
even where there was much preaching.
For the thirds to wit, the fcope, dependance, and
connexion of thefe words with the former, we con-
ceive they come in, both for confirmation and for ex-
plication of the former words. 1. For confirmation,
there are, as hath been faid, but few that believe ; for
there are but few that have this faving and effeftual
work of God's grace reaching their heart ; tho' they
have the word preached to them, yet they have not
the arm of the power of God's grace manifefted to
them ; and fo he confirms his former dodrine con-
Vol. L No. 3. F f ccrning'
226 ISAIAH LIII. I. Serm. 13.
cerning the paucity of believers under the preaching
of the gorpel. jF/V/i, By aflerting. the fevvnefs of them
that are brought to believe, to be converted, and ef-
feftually called by the gofpel ; which comes to pafs
through their unbelief. And, fecondly^ By aflerting
their fevvnefs in refpe£t of God*s fovereign applying
of his grace in the gofpel, which is but to few \ its
but few that believe, for its but few that he makes
effedual application of his grace to. 2. We fay it
comes in to clear and explicate the former words,
whether we take it by way of a reafon, or of anfwer
to an objedlion ; for if it be faid, how can it be that
Ifaiah, Paul, yea, and our Lord Jefus Chrifl himfelf,
Ihould preach fo powerfully, and yet that fo few fhould
believe ? He anfwers. Its not to be marvelled at, in
refpeft of God, as if he were fruflrated of his defign ;
no fuch matter : Its becaufe the power of Jefus Chrifl
is revealed but to few ; and we take this the rather to
be the meaning of thefe words ; becaufe when Chrift
is preaching, and many take offence and flumble,
John vi. 43,44. he fays. Murmur not among your f elves ^
no man can come io me, except the Father which hath
fcnt me, drazu him ; there mufl be an effeclual work
of the grace of God put forth on the heart, elfe none
will believe on me : fo its faid, John xii. 37, 38. that
they believed not on him, that the fay i fig of Ifaiah s might
be fulfilled which he fpoke. Lord, who hath believed our
report ? and to whom is the arm of the Lord revealed?
therefore they could not believe ; becaife that Jfaiahs faid
again. He hath blinded their eyes, &c. he fpeaketh not
fo to apologize for, or to excufe their unbelief, but
to Ihew the connexion that is betwixt the efficacy of
the work of grace, and believing or turning to God,
that where the powerful and effeftual work of grace
goeth not forth with the preached gofpel, there will
be then no believing nor converfion, no faving change
of the perfon from nature to grace.
That which we would fay from thefe words, may
be
Serm. 13. ISAIAH LTIT. i. 227
be drawn to three dodrines, which I fhall firfi: pro-
pofe, and then clear and apply them for ufe. The
firfl: is. That in the workof conveifion and begetting
of faving faith, there is requifite and neceflary, befides
the preaching of the word, a diRincl, inward, pecu-
liar, real, immediate, efficacious, and powerful work,
of the Spirit of the Lord on the hearts of as many
hearers as are converted by this gofpel. 2. That it is
but few of many hearers in whom the Lord thus effi-
cacioufly and effedually works by his Spirit and power
of his grace ; its but here one and there one, a very
few who are thus wrought upon and converted. 3.
That there is a neceffary and infeparable connexion
betwixt this inward and efficacious work of the Spirit,
and faith or converfion. Where this work of grace
is not, there cannot be faith ; and where it is, faith
neceflarily muft be, otherwife thefe two could not be
commenfurable, of equal extent, and reciprocal ; Who
hath believed our report ? and to ivhoni is the arm of the
Lord revealed^ He is" not, neither can be a believer
to whom it is not revealed ; and he is, and cannot
but be a believer to whom he is revealed.
For ihefrji. We fay there is in the work of con-
verfion, and begetting of faith, befide the preaching
of the gofpel, a diftinft, inward, peculiar, real, im-
mediate, efficacious, and powerful work of the Spirit
of the Lord requifite and neceflary for converfion and
begetting of faith, to convince of fin, and to humble
for it, to enlighten the mind in the knowledge of
Chrifl:, to renew the will and affi^ftions, and to per-
fuade and enable the foul of the finner to embrace and
receive Jefus Chrifl, as he is offered in the gofpel.
We ffiallyfr/? take notice of, and clear fome words in
the dodrine, and then confirm it.
Firji, For clearing of fome words in the doflrine,
we fay, i. It is a dijiincl work of the Spirit, diftin-
guifhed and feparable from the word ; though it goes
along as he pleafeth with the word, yet it is not as if
F f 2 there
228 ISAIAH LIII. I, ' Serm. 13*
there were fome power infufed into the word, and
Went always and neceflarily along with the word,
w^hich is the foolifh and groundlels conceit of fome ;
for altho' it accompany the word, yet its from a dif-
tincl agen^, working, and a dlflind: work, and is in-
feparable (as I fald) from the word, tho' it be wrought
on the heart of the faniefmner to whofe ear the word
is preached. 2. It is an innvard work of the Spirit ;
for befides the outward and external preaching and
calling by the word, theie is an inward, powerful,
efftttual work and calling of the Spirit in the conver-
fion of a fmner, which fpeaks to the heart, as well as
the word fpeaks to the ear ; fo that this work of the
Spirit that goes along in converfion, is much m.ore
than any external periuafion of the preached word can
produce. 3. We fay its a peculiar work, to difference
it from what is common to the hearers of the gofpel ;
for it is a work that is peculiar to them whom the
Lord converts, and is applied to none other, but to
thofe in whom he works faith, and whom he effect-
ually calleth by his grace. It is a peculiar work then
and not common ; for if it were common to all the
hearers of the gofpel, and not peculiar to fome ; thcfe
two could not go together and be commenfurable ;
Who hath believed our report ? And to whom is the arm
of the Lord revealed ? 4. We fay its a real work as
well as a powerful : a real work of the Spirit, that is
not only able and powerful to produce the effecl, and
to convert the fmner, but real and powerful in produ-
cing and bringing of it about, and to pafs by a real
iulluence of the Spirit aftually renewing the will, in-
fufing and creating the habits of grace, and particu-
larly the very habit of faith amongft others in the
foul ; which is quite another thing than the fuppofmg
and faying that a man hath power to believe and be
converted ; that there is no morerequifite to his con-
verfion, but to perfuade him to put forth that power
and flrength which he hath into exercife or pradice.
Its
Serm. 13. ISJIJH LIIL r. 229
Its a real work of the Spirit, and a powerful bringing
about of the converfion of the finner in a phyfical
way, as they fay in the fchool. 5. We fay it is an
itmnediate work of the Spirit on the heart, to difference
it from a mediate perfuafion, or moral fwafion (as
it is called) as if there were no more requifite in con-
verfion but God's enlightening of the mind, and by
that periuading the will to clofe with Jefus Chrill:,
without any immediate work of the Spirit on the will
itfelf. In this doctrine, we take in ail thefe according
to the fcripture ; in oppofition to the feveral errors in-
vented by men of corrupt minds, about the work of
converfion and of faving faith ; God's arm and hand
muft be revealed,, the work and power of his efficaci-
ous grace muft be put forth, for moving and inclining
the heart and affections, and for determining the will
itfelf.
We might further clear and confirm all thefe from
that famous inftance ofLydia, Adtsxvi. 14. Where
Paul preaching to fome women, its faid of her, Whofe
heart the Lord opened^ that JJ^e attended to the things
•which were fpoken of Paul ; where we find thefe things
differenced, i. The Lord's powerful work on her
heart from Paul's preaching to her ear, the Lord
ope?ied hev heart. 2. Its an inward work, for its on
the heart. 3. Its a peculiar work, its not all who
hear Paul preach whofe hearts are opened, but its the
heart of one Lydia. 4. Its in the nature of it a real
work, that makes a real inward change on her. 5.
Its an immediate work ; for the Lord not only enlight-
ens her judgment, but goes down to the heart and
opens it, and works a change in it immediately. Paul
indeed by his preaching opens the way of falvation to
all that heard him, from which, tho' many go away
with their hearts unopened ; yet the Lord hath a fe-
cret, myfterious, real, inward v/ork on her heart,
which is evidenced by the effect ; for he not only en-
lightens her mind, but makes her willingly yield to
the call of the gofpel, by opening of her heart.
£3o ISAIAH LIII. t. Serm. 13.
In the/ccond place, To fpeak a little for confirma-
tion of the dottrine, we would confider thefe four or
five grounds or reafons, to fliew that there is fuch a
work 01 the Spirit wherever faith is begotten, and that
moft intelligibly in them that are of age. 1. It's clear
from thefe places of fcripture, where there is an exprefs
diftindion and difference put betwixt the outward mi-
niftry of the word, and this inward, powerful, effica-
cious work of grace on the heart, and wherein the
great weight of converfion is laid on this inward work,
and not on the outward niiniftry of the word ; as
Deut. xxix. 4. where the Lord by Mofes tells the
people, how many things they had feen and heard ;
and yet fays he, 7 be Lord hath not gii-en you a heart
to perce'fce^ and eyes to fee, and ears to hear, unto this
day. They had the outward means in plenty, when
they wanted in the mean time the inward power; the
gift of a fpiritual life, and the making them fpiritually
a£live to exert it, was with-holden, and therefore
they did not favingly perceive, fee, or hear ; John vi.
44. Murmur not among yourfehes, no man can come
1o me except the Father which hath fent me draw him ;
its written in the prophets, and they jh all be all taught
of God, every man therefore that hath heard and learn-
ed of the Father cometh unto me ; where there is very
clearly a diftinclion put betwixt the outward teaching
and the Father's drawing, betwixt the minifter's
teaching and God's teaching. It was one thing to be
taught outwardly by Chrill as the prophet of his
church, and another thing to be drawn and taught
inwardly of the Father : this inward teaching is called
drawing, to fiiew that it is not external oratory or e-
loqucnce confiding in words, to perfuade, that can
effeft the bufinefs, but a powerful draught of the arm
of the Lord reaching the heart. There are feveral o-
o
ther fcriptures full and clear to this purpofe ; as Pfal.
ciii. 3. and Ads xi. 21. Kfccond ground, of kin to
the lornier, is from the many and various exprellions
that
Serm. 13. ISAIAH LIII. i. 231
that are ufed in the fcriptures for holding forth this
work of the Spirit of God in converfion, that point
out, not only on hand working, and a work wrought;
but an inward powerful way of working and bringing
about the work, as Jer. xxxi. 34. I will put my laijj
in their inward parts ^ and write it in their hearts :
Ezek. xi. 19. / will give them one heart, I will put a
new f pi r it within them, and will take away the Jiony
heart of their flejh. Ez. xxxvi. 26, 2y. A new heart
will 1 give unto you, and a new fpirit will I put within
you, kc. Jer. xxxii. 40. / will put my fear in their
heart, that they Jhall not depart from me ; it is called
the Father's drawing, John vi. 44. In the faints pray-
ers (as Pfal. li.) it is called even as to further degrees
of this work, or reftoring of loft degrees, creating of
a clean heart, and renewing a right fpirit within : And
many more like expreffions there are, which fhew not
only man's impotency and inability to convert or fav-
ingly to change himfelf j but alfo that to his conver-
fion there is neceffary, an inward, real, peculiar, effi-
cacious, powerful work of the Spirit of grace. 3.
It is clear, and may be confirmed from the power of
God, which he puts forth and applies in the beget-
ting of faith, and in working converfion : It is not a
mediate work whereby he only perfuades congruoufly,
as fome love to fpeak ; but an immediate and effica-
cacious work, whereby with mighty power he works
converfion. // it God, faith the apolile, Phil. ii. 13.
that worketh in you both to will and to do of his good
pleafure : And as he not only perfuadeth, but elletSt-
ually worketh ; fo he not only works on the judg-
ment to the enlightening of it, but on the will, to in-
cline and determine it, by curing it of its crookednefs
and perverfenefs, backwardnefs, obftinacy, and re-
bellion ; and the povi'er whereby he worketh his great
workisfaid, Eph. i. 19. To he that fame mighty power
luhich he wrought in Chri/l when he raifcd himfrotu the
the dead, that ye viay know, faith the apoflle, what is
the
^32 ISAIAH LITI. I. Serm. 13.
the exceeding greatnefs of his power to us-'ward^ ivho hc'
lieve according to the ivorking of his mighty power ^ which
he wrought in Chriji, when he raifcd hi?n from the dead^
and fet him at his own right hand^ kc. It is fuch a
power that works faith, and Co exercifed in the work-
ing of faith, as it was in the raifing of Chrift from the
dead. Now, could there be ufe for fuch a power, if
there were no more requifite to converfion, but an
objedive fwafion, or a bare propofal of the objed:
tvith external perfuafion to embrace it, wherein the
foul is left to itfelf to chufe or refufe as it pleafeth ?
Certainly if there were no more, confidering our na-
tural enmity to God and his grace, the devil and cor-
ruption would have much more influence, and a far
greater flroke upon the heart to clofmg up of the fame
in unbelief, than any outward perfuafion would have
as to the opening of the heart, and the begetting of
faith ; therefore his power is neceflarily called for,
and the Lord addeth it in convertinn; finners, elfe the
work would for ever lie behind : and if men be fpirit-
pally dead in trefpaffes, fas all men by nature are) as
real a power mult be exerted in raifing and quickening
them, as there is exerted in raifing and quickening
the dead. 4. It may alfo be cleared from fome in
"whom this power is exerted, as fome children, fome
deaf perfons, and others, whom we cannot deny to
be reached by the grace of God ; and yet there can be
no other way how they are reached, but by this eft'ccl-
ual, efficacious, and immediate powerful work of the
Spirit, they not being capable of reafoning or perfua-
fion by force of argument.
We fliall only add two reafons further, to confirm,
and fome way to clear, why it is that the Lord works,
and mufl: work diftin^lly, inwardly, really, power-
fully, and immediately in working faith, and convert-
ing of finners. The firft is drawn from the exceeding
great deadnefs, indifpofition, averfenefs, pcrverfenefs,
impotency, inability, and impofiibility that is in us
naturally
Serm. 13. I'SAIAH LIIT. i. 23:5
naturally for exercifing faith in Chrifl. If men na-
turally be dead in fins and trefpaifes ; if the mind be
blind, if the affections be quite diibrdered, and if the
will be utterly corrupted and perverted ; then that
which converts, and changes and renevi^s them, mud
be a real, invi^ard peculiar, immediate, powerful work
of the Spirit of God, there being no inward feed of
the grace of God in them to be quickened : that feed
mult be communicated to them, and fown in them
e'er they can believe, which can be done by no lefs nor
lower power than that of God's grace : Its not oratory,
as I have faid, nor excellency of fpeech that will do
it ; its fuch a work as begets the man again, and adl-
ually renews him. The fecond is drawn from God's
end in the way of giving grace, communicating it to
fome and not to others : If God's end in being gra-
cious to fome and not to others, be to commend his
grace folely and to make them alone indebted to grace,
then the work of grace in converfion mult be peculiar
and immediate, and wrought by the power of the
Spirit of God, leaving nothing to man's free-will to
difference himfelf from another, or on which fuch an
effe«Sl fhould depend : But if we look to fcripture, we
fliall find, that its God's end in the whole way and
conduct of his grace, in ele£llon, ledemption. efi'edl-
ual calling, juftification, ^r. to commend his grace
folely, and to (top all mouths, and cut of all ground
of boafting in the creature, as it is, i Cor. iv. 7. JT/jo
?nakcs thee to differ from another ^ and what haji thou
that thou haft not received? now if thou did ft receive if,
why doft thou glory as if thou didft not receive ? This
being certain, that if the work of grace in converfion,
were not a dlflincl:, inward, peculiar, real, immediate
work, and did not produce the ei!e6t of itfelf by its
own ftrength, and not by virtue of any thing in man;
the man would flill be fuppofed to have had fome
power for the work in himfelf, and fome way to have
dilferenced himfelf from another; but the Lord hath
Vol. I. No. 3. G g dcfigned
234 ISAIAH LIII. I. Serm. 13.
defigned the contrary, and therefore the work of ■
grace in converfion mull be luitable to his defign.
life 1. The firll ufe is for the refutation of feveral
errors, and for the confirmation of a great truth of
the gofpel, which we profefs.
It ferves I fay, Firit, for the refutation of errors,
which in fuch an auditory we love not to infift on ; yet
we cannot here, the ground being fo clear, and the
call fo cogent, forbear to fay fomewhat briefly this
way, and the rather that the devil hath taken many-
ways, and driven on many defigns, to weaken the e-
flimation of God's grace among men, and to exalt
proud nature ; and that there is here a collection and
concatenation of thofe defigns and ways againfl: the
truth, which this doctrine holds forth, vented by cor-
rupt men. As, i. They will have nothing to be ne-
ceilarily applied for the working of converfion, but
the preachingof the word ; taking it for granted, that
all men have univerfal or common grace, which God
by his fovereignty, fay they, was obliged to give, elfe
he could not reafonably require faith of them ; and
upon this comes in the pleaded for power of free-will,
and man's ability to turn himfelf to God : others by
pleading far this notion of a light within men, come
to be patrons of proud, petulant and corrupt nature,
as if there were need of nothing^to beget faving faith
but that common grace within, and oratory or fwafion
of mouth from without. And hence they came to
maintain the fouled errors, which have not only been
condemned by the church of God in all ages, but have
even by fome papifts been abominated ; and many of
thefe fame errors are creeping in even in thefe times
wherein we live ; the defign vv'hcrcof is to tempt men
to turn loofe, vain, and proud, and to turn the grace
of God into wantonnefs ; as if they needed .not at all
to depend on God and his grace, having a fufficient
flock within themfelves, on which they can live well
enough. xVnd it is not only the errors of Papifts, Pe-
lagians,
Serm. 13. ISAIAH LIII. i. 235
lagians, Socinians, Arminians, or errors In the judg-
ment that we have to do with ; but of fuch, as over-
turn the very foundation of the work of man's falva-
tion ; and who, though pretending to higher notions,
do yet go beyond all theie. But if it be true, that in
the work of converfion, befide the preaching of the
word, there is a difUndt, real, inward, peculiar, im-
mediate, efficacious work of the Spirit, necelTary for
bringing about fuch an eHeft ; then there is no com-
mon or univerfal grace that all the hearers of the gof-
pel have ; nor is there any power or ability in man to
believe of himfelf; othervvife there were no neceffity
of fuch a w^ork as this for the converting of a fmner :
The prophet needed not to cry. Who hath believed our
report? And to whom is the arm of the Lord revealed?
And Chrifl needed not fay, 'No man can conie to me,
except the Father draw him : For men might com.e
without drawing, and believe without the revelation
of God's arm. But in oppofition to that, we fay, and
have made it clear, that the work of converfion is
brought about by a difUncl, peculiar, powerful, real
and immediate work of the Spirit on the heart, where-
by he not only enlightens the mind, but renews the
will, and redifies the affections. 2. There is another
error that this refutes, which feems to be more fub-
tile ; for fome will grant a neceffary connection betwixt
the effe£l, and the grace of God, who yet fay that it
is fuafion or perfuafion (for here we take thefe for the
fame,) and fo and fo circumftanced to prevail with
fome, that brings about the eirect or work of conver-
fion in them, and not in others where that perfuafion
is not fo circumftanced ; but this opinion lays not the
weight of converfion on the arm of the Lord, but on
fome circumftances accompanying the work, and
leaves Itill fome ground of boafting in the creature.
3. A third error which this doftrine refutes, is that
of fome others, who will have grace neceffarily to go
along with the v^'ord in the working of faith, but fo as
G g 3 rt
236 iSAIAH LIII. I. Serm. 13.
it reacheth not the will, but that the will neceffarily
determines itfelf, as if the will were not corrupt, or
as if that corruption that is in the will were indeed no
corruption, as if that corruption that is in the will
could be any more removed from the will without the
immediate work of the Spirit upon it, than darknefs
can be removed from the judgment without the Spi-
rit's immediate work on it : But feeing the will is the
prime feat of man's perverfenefs while in nature, and
the principal part to be renewed ; it is a ftrange thing
to fay, that in the work of converfion, other faculties
and powers of the foul mud be renewed, and yet that
this which comes neareft to the life of the foul (hould
be neplefted, or not (land in need of renovation : but
from this text it is clear, that m converfion the arm
of the Lord mud be revealed, and that there is a
powerful work of grace that not only prefents reafons
from the word to move the will, but really regenerates
and renews the will : No^v what is for the refutation
of thefe errors ferves alfo to confirm us in the truth
of the doftrine oppofite to thefe.
2. It ferves to refute fomething in mens practice,
and that is, their little fenfe of the need of grace;
mod part come and hear fermons as if they had the
habit of faith, and as if it were natural to them, and
pretend to the exercife of faith, never once fufpecling
their want of faith, nor thinking that they ftand in
need of fuch a work of grace to work it in them, as if
it were impcffible for them not to believe ; hence ma-
ny think that they have grace enough, and if they
pray, it is that they may do well, never minding the
corruption of nature that is in them ; and indeed it is
110 wonder that fuch perfons fall readily into error,
when their praflice fays plainly they think they have
grace enough already.
The fecond doctrine is. That this diftind, real, in-
ward, efncacious, powerful work of the grace of God
in converfion, is not common to all the hearers of the
gofpel,
Serm. 13. ISAIAH LIII. i. 237
gofpel, but is a rare thing applied but to few, and
even as rare as faith. And what we touched on to
evidence the rarity of faith, will ferve alfo to evidence
the rarity of this work of grace in converfion ; it is
in as many as are believers, and are faved, that the
work of grace is revealed, and no more, Jer. iii. 41.
/ will take one of a city, and tivo of a family, and bring
you to Zion, faith the Lord ; it is two or three in the
corner of a parifli, or in the end of a town, to fpeak
fo, who are converted, and the reft are fuft'ered to lie
in black nature. If the reafon hereof be inquired ;
this might be fufficient to (lop all mouths, which the
Lord gives. Mat. xi. 28. Even fo Father, for fo it
feemeth good in thy fight ; it is of the Lord, who is
debtor to none, and ivho, as it is, Rom. ix. 15. Jhews
mercy on whom he will, and whom he will he hardens ;
and here we mud be filent, and lay our hand on our
mouth, and anfwer no more, all being found guilty ;
he is juft in what he doth, in calling or not calling ef-
feclually, as he pleafeth. And yet, fecondly. The
Lord hath thought fit to call few of many, for holy
and wife ends. As i. To hold forth his own fover-
eignty, and that he is free, and will walk freely in the
difpenfing of his own grace. Hence, he not only
takes few, but ordinarily thofe that are the moft mean,
contemptible, filly, and in a manner foolilh, of the
multitude of hearers ; It is not many noble, not many
wife, according to the flefn, not many rich, not many
learned, that he choofeth and converteth, very ordi-
narily he hides his grace from thefe ; it is but feldoni
that he calls and takes the flout and valiant man, and
the learned fcholar, but it is this and that poor man,
the weaver, the fiioe-maker, the fimple plough-man,
^r. whom mod ordinarily he calls, when he fullers
others to continue in their fin. 2. That he may make
all the hearers of the gofpel walk in holy fear and awe
of him, he reveals his grace in few ; it is not the mul-
titude that believes, but here one and there one, that
all
«38 ISAIAH LIII. I. Serm. 13.
all that have the offer of grace may fear lead they mifs
it and receive it in vain, unci may be careful to enter-
tain and make right life of the means of grace, and
may withal cheriHi the fpirit in his motions, and not
grieve him. O ! if ye knew and believed what a rare
thing the work of the fpirit of grace is, ye would be
fearM to quench, extinguifh, or put out any of his
motions. 3. As to the godly, he does thus, to make
them admire, adore, and praife his grace, and the
power of it fo much the more.
The ufes are three, i. It ferves to move all to re-
verence, adore, and admire the grace of God, and
his fovereign way in it ; prefume not to debate or dif-
pute with him, becaufe they are few that believe, and
few that he hath determined his grace for ; it is an.
evidence of his dread, a proof of his fovereignty, in
which he lliould be filently (looped unto, and reve-
rently adored, and not difputed with ; we ought to
bound all our reafoning within his good pleafure, who
might have taken many, and left few, or taken none
as pleafed him ; and we fhould not think ftrange, nor
fret that the gofpel is powerful but on few, here is
the reafon of it that may quiet us, the Lord hath de-
termined effedually to call but few, and yet he will
not want one of his own; All that the Father hath
green to Chr'ijl Jhall come to him, though none come
but as they are draivn. A thing that we fhould be
fenfible of, but yet calm and quiet our fpirits, rather
wondering that he hath chofen and called none, than
fret becaufe he hath pad by many.
life 2. The fecond ufe is to exhort you that are
hearers of the gofpel, and have not had this diflindt
and powerful work of grace begetting faith in you, to
be perfuaded of this truth, that faith and the work of
grace is no common thing. The mofl part, alas !
think that they have grace, and that it is not one of
many that want it, they will readily fay, it is true I
cannot believe of myfelf, but God hath given me the
grace.
Serm. 13. ISAIAH LIII. i. ^ 239
grace. But I would afk you this queflion, Do yoa
think that grace is fo common a thing that it comes
to you, and ye never knew how, or fo common that
never a body wants it? If not, how cometh it then to
pafs that ye think and fpeak of grace as ye do ? We
would think it a great length, if many of you could
be perfuaded of your gracelefnefs. It is not our part
to point particularly at the man and woman, though
the deeds of many of you fay within our heart, that
there is no fear of God before your eyes, and that
many of you think ye have grace who never had it ;
and therefore we would fay thefe three or four things
to you. I. Begin and fufpetl yourfelves that matters
are not right betwixt God and you, we bid none of
you defpair, but we bid the moft part of you be fufpi-
cious of your condition ; fufpeO:, nay, be affured,
that hypocrify is not grace, and that your prefump-
tion is not faith ; for if but few get grace, then many
Ihould fufped themfelves, and feeing grace is fo rare a
thing, do not ye think it common. 2. Ncgleft no
means that may bring you through grace to believe,
but be diligent in the ufe of them all, of the word,
prayer, facraments, meditations, iffc. It is by thefe
that the Lord begets grace, and by negledling them,
ye may make yourfelves guilty of deftroying your own
fouls. 3. Beware of quenching the Spirit in any of
his operations or motions, of fmothering or putting
out any challenges or convidions. If the confcience
be at any time touched, or the alFeclions tickled, go
not away as the temporary believer doth, fitting down
there without going any further. Fear to flrangle the
beginnings of the life of grace, for grace may begin
at little; and if you quench any motion, conviction,
or challenge, ye know not if ever ye fliall meet with
the like again ; becaufe when he knocked hard at your
heart, ye held him out and keeped him at the door ;
and ye may be in hazard of that terrible charge, Ada
vii. 31. 2 1' uncircujucifed in heart and ears^ ye have aU
24<5 ISAIAH LIII. I. Serm. 13.
ivays refijled the Holy Ghq/i ; as your fathers did, fa
do ye. 4. Seeing this work is not common to all
hearers of the gofpei, but peculiar to fome, labour to
have it made fure to yourfelves, by putting it to proof
and trial in good earned.
Vfe 3. The third ufe is for you that are believers,
(and would God there were many fuch,J to whom I
would alfo fpeak three- or four words, i. Learn from
this to be humble. What hafl thou, man, but what
thou hafl received? and if thou hajl received if, why
dofl thou boafi, as if thou hadft not received it ? O ! but
it is unfuitable to believers who are free-graces-debtors
and beggars (whereof yet none need to think fhame,)
to be proud and forget themfelves : Thou hall: nothing,
believer, to boafl: of, but that he hath favoured thee
with his grace ; and fliouldefl thou be proud of that,
as if thou had made thyfelf thus ? Therefore guard
watchfully againfl all puffing up, felf conceit, and
high-mindednefs, and (ludy to be humble, and to
carry a low fail, elfe thou mayeft break out into fome
fcandalous offence, and may become a fhame and re-
proach to the gofpei. We commend humility to you
above many things ; for we think that in thefe days,
pride is like to break their necks ; for when once con-
ceit creeps in, they begin to think they are fo far ad-
vanced in holinefs, that they mult not keep company
with others, nor join in worlhip with them ; and from
that they go to another thing, and from that to a third,
that it is hard to tell where they will halt or end ; they
grow fo giddy, that they are fcarce like to leave fo
much ground as themfelves may Hand upon. O ! be
afhamed of pride, it is a mod intolerable thing to be
proud of that which God hath given, wherein ye have
no more hand, and whereof ye can no more boafl,
than they who never had it.- 2. Be thankful and give
God the praife of what ye have gotten ; // beornes ths
upright to be thankful. It is not a little matter to have
God's power manifeftcd in the working of faith and
con-
Serm. 13; ISAtA'H Ltll. i. 2^t
conferring grace ; the temporal throne and kingdom^
and great things in the world, are nothing to this, it
is peculiar to the Lord's own, aiid not common : ma-
ny get their fill of the world, who never get, nor will
gel: this ; the world is of fo little valiie with the Lord,
that to fpeak fo, he doth not much regard who' get it,
though it ht exaclly dlftributed by his providence, but
converting and confirming grace is peculiar to his fa?
vourites ; being therefore clear that he hath beftowed
grace on you, O how fliould ye exult in blelfing God,
jis David did, for giving you'counfel to make choice
of fuch a portion, and for his powerful determining
your heart by his grace to bmbrace it, for which ye
have not yourfelves to thank, biit God. 3. Be com-
panionate and tender towards others, confidering that
it is only grace that hath made the difi'erence betwixt
you and them, and not any good nature in you, which
was hot in them as fome fooliflily fancy. Be not puft
Up at the faults and falls of any, but rather mourn for
them as well as for your own, and be the more hum-
ble when ye think of the difference that grace hath
made, left ye fall ; and fince your ftanding is by grace,
be not high-minded, but fear. Of all perfons it worft
becomes you to be unconcerned, and much lefs td
mock at the falls of others, confidering who, and
what hath made the difference. 4. If it be fo peculiar
a privilege to be partakers of this powerful and fpecial
grace of God that is put forth in the great work of
cbnverfion, then fure there is fomethlng peculiar call-
ed for in your converfation, even that it may in all
things be as it becometh the gofpel, and anfwerable to
this grace beflowed on vou. O ! what manner of per-
fons ought ye to be in all holy converfation and godli-
riefs ?
Vol. L No. 3. H h S E R:*
242 ISAIAH LIII. I. Serm. 14,
SERMON XIV.
"■'■-- - ..- . . . - -. ■■■ — — ■- .... . -^
Isaiah LIII. i.
And to whom is the arm of the L O R D reveakd?
THE way of the grace of *God is a very difficult
fubjett to be thought on, or fpoken of fuitably,
and as it becomes us, grace having a fovereign and
wnl'earchable channel of its own wherein it runs ; yet
no doubt it is very ufeful now and then to confider it,
if we knew how to make ufe of it aright ; yea, even
thefe fteps of grace that are mod crofs and contrary to
carnal reafon, may not a little profit when duly pon-
dered. Thus when the prophet hath been looking on
the fcarcity of faith, and on the paucity of true be-
lievers, he looks a little further than on the external
preaching of the gofpel, even upon the way of God*»
grace, not out of any curiofity, nor from a fretting
humour, becaufe of the unfuccefsfulnefs of his mlni-
ftry, but that he may thereby get himfelf (tayed and
compofed ; and that he may bring both himfelf and
others, to reverence and adore the holy and fovereign
way of God therein : To whom^ faith he, h the arm
of the Lord revealed ^ It is a word like that which
Chrift had on the like occafion, John vi. 44. Murmur
not among yourfelves, no man can come to me, except the
Father who hath fent me, draw him.
We opened up the meaning of the words the laft
day : In fliort they come to this, as if he had faid, how
few are they that believe the gofpel, and who take the
word from his fent minifters ? And how few are they
on whom the grace of God, that only can make men
believe, does efl'ectually work ? The prophet points at
a higher
S«rm. 14. ISAIAH LTII. i. 243
a hicrher hand than that of the minifters in the fuccefs
and Iruitfuhiefs of the gofpel, and couples theie two
together, the preaching of the word, and the power
of God's gTace, in the working of faith and conyerfion
in finners.
We propofed thefe three doctrines to be fpoken to
from the words, i. That in the work of converfion.
and begetting of faith, befides the preaching of the
word, there is a powerful, internal, immediate work
of the grace of God, exercifed within mens hearts, as
well as the word preached outwardly to the ear ; where-
ever faith is begotten, thefe two go together, the word
without, and the power of grace within, the one of
which is diflincl from the other.
2. That this powerful, internal, and immediate
work of grace within, is not common to all the hear-
ers of the gofpel, but a rare, and peculiar thing to
fome, to ivhom is the arm of the Lord revealed ? It is
but one or few of many to whom it is revealed : To
thefe we have fpoken already.
3. The third is (which indeed holds out the fcope
of all) that there is an infeparable connexion betwixt
thefe two, the begetting of faith in the hearers of the
gofpel, and the application of this powerful work of
the grace of God for working of it ; fo that where
this powerful work of grace is not, there is neither
faith nor converfion wrought ; and where this pow-
erful work of grace is, there is faith and converfion.
The prophet makes them reciprocal and commen-
furable : Who is the believer ? He to whom the arm
of the Lord is revealed : And v/ho is the unbeliever ?
He to whom the arni of the I>ord is not revealed.
Thefe two are fo conjoined and knit together, as they
are never feparated, and fo they muft (land or fall to-»
gether.
That we may be the more clear, we fliall explain
the do£lrine in two diftlnft branches. The firfl where-i-
Qf is J that except the powerful work of God's grace
H h 5i concur.
244 ISAIAH LIIL u Serm. 14.
concur, the molt powerful preaching of the gofp^l
>vill never beget faith in the liearts of hearers. Thp
fecond is, that wherever this powerful v/ork of gracp
goes along with the preaching of the gofpel, or where-
ver the Lord applies his grace w^ith the word preach-
ed, there faith is begotten in the heart ; and that foul
is effedually united to Chrift, and favingly changed :
the one of thefe. branches ferves to fl^.cw the neceflity
of God's grace from the cpnfideration of our fmful-
nefs and impotency or inability, and of the emprinefs
and ineffedualnefs of all outward means in them-
felves, and fo to flop mens mouths, as being utterly
unable to contribute any thing to their own fpiritual
good or converfion, that being the product of the
^race of God, The other branch ferves mightily to
commend the grace of God, as being the powerfujl
arm of the Lord that brings to believe, that calls and
converts fuch and fuch perfons, according to a prio^.
engagement and tranfadion betwixt the Father and
the Son.
As for the firft of thefe, it will eafily be believed
among men and women, that have any true fenfe and
feeling, of the corruption of their nature, and hn(J
daily fpmewhat of the law of the members warring a-
gainft the law of the mind : and we are perfuaded, if
all that ever received faith were brought to depofe iu
this matter, they would bear witnefs, that there is no
means that without the effeftual power of the grace
pf God, can bring a finner to clofe with Chrift, and
.believe on him : and if all that are now before the
thione of God in heaven, were called to fpeak to this
great truth, they would pi^t theii; great feal to it, and
fay. Not unto its^ hut to thy naine be the glory of our be-
lieviiig ; we lad mver believed^ if it had been left to
the power of our own free-will ; and if the power of thy
grace had not wroyght in us the -very will as well as the
deed or afl of believing. Yet bccaufe this dotTirine (as
"ive laid") ferves to difcover the finfulncfs and iiupoter-,-
cy
Sbrm. 14. 4SAUH LIII. i. 345
cy ot nature, and how little we are obliged to it in the
work of faith and converfion, and to hold forth withal
the emptinefs and ineffecliialnefs of all outward means
without this grace ; and becaufe it meets with confi-
derable oppofition from the enemies of the truth, wq
fhali give you feme grounds for confirmation of it.
The fiiit whereof is drawn from thefe exprefs inftan-
ces of fcripture, wherein it is clear,, that there hath
been much powerful preaching, and by the moft em-
inent preachers, and yet the generality of people have
been tVuitlefs under it, and their fruitlefnefs hath been
^fcribed to this very ground, to wit, that the work of
God's grace and his out ilretched arm went not along
with it. The fird inflance is Deut, xxvi. 4. That
Mofcs was a fkilful preacher, who will deny ? he
.being faithful in all the houfe of God ; yet, fays he,
after much and long preaching, and after many figns
and \yQnders wrought, the Lord bath not given you an
heart to perceive, nor eyes to fee, nor ears to bear unto
this day .: where he not only puts a difference betwixt
the preaching of the word without, and the work of
grace within, but fliows the neceffily of the concur-
rence of the W'ork qf grace, and lays the great weight
of the people's profiting or not profiting, on the wanb-
ing or having of that. A fecond inllance is in this
prophet Ifaiah ; were there any among all the preach-
ers before or fmce, that preached in a more evangelic
flrain than he did ? and yet when he hath complained
of the fewnefs of believers, faying, Who hath believed
our report I He fixes and ftays on this as the caufe.
To ivhom is the arm of the Lord revealed? And chap,
vi. 9, 10. lie gives an account of the fad commif.
fion he had from the Lord, who faid to him, Co and
tell the people : Hear ye indeed, but iinderftand not ;
and fee ye indeed, but perceive not, make the heart of tbis:
people fat, he. Where there is a!fo a clear diftinftion
made betwixt the inward working of grace, and the
outward miniflry. A third inflance, and one that is
beyoncl
24<5 ISAIAH nil. I. Serm. 14.
beyond all exception, is in our blefled Lord Jefus,
who /pake as 72ever man /poke, and preached with fiich
power and life, that even carnal hearers wondered at
•the gracious words which proceeded out of his mouth, for
be preached with authority, and no! as the Scribes ; and
yet John vi. 44. when they begin to murmur at him,
what fays he ? Murmur not at thcfe things ; none can
come unto me, except the Father draw him : None can
believe, except the powerful grace of God work faith
in him, there muft be a higher hand than ought you
fee or hear ; a more powerful work than any external
preaching of mine, as prophet of my church, e'er a
foul can believe on me : And though his hearers were
not free of the guilt of this their unbelief, but had
there own fmful acceflion unto their continuing in it ;
yet your Lord looi^s on the fovereign way and work
of grace, and holds there, telling them that his ex-
ternal miniftry will not do ; but there mult be an in-
ward, powerful, immediate work of grace for the
working of faith. We add a fourth inftance, and it
is of that chofen veflel Paul who laboured more abun-
dantly than all the reft of the apoftles ; and yet when
he is preaching. Acts xxviii. 25. and fame beiicTcd,
■and others believed not, before he difmiffcs the multi-
tude, he adds this one word ; Well fpake the Holy Ghoji
by Jfaiah the prophet unto our fathers, faying. Go unto
this people, and fay, hearing ye f:>all hear, and fmll
not undcrfland ; and feeing ye fmll fee, and not perceive,
&;c. where he exprefly makes a difference betwixt his
external preaching, and God's inward working ; and
tells us, that fo long as there was a judicial llroke on
the hearts of the people not taken away ; no external
preaching could work their converfion, and bring
them to believe ; which he alfo does to guard againft
any offence that might be taken at the unfuccefsfulnefs
of his miniftry, by thofe who would be ready to fay,
what ails thefe people that they will not receive the
gofpel ? To whom he anfvvers j Ifaiah long before told
the
Serm. 14. ISJIJH LIII. i. i^f
the reafon of it, to wit, that there is a plague on theif
hearts and minds, which God muft remove e'er they
can receive it.
2. To thefe plain and clear inflances we may add
two or three grounds or reafons. As i. The exceed-
ing greatnefs of the work of converlion, O how great
and difficult is it ! Therefore it is fet out by the fimi-
litudes and expreffions of rai/ing the dead, creating a
new heart, of removing the Jiony heart, and the like J
all tending to fet out the neceffity of an omnipotent
power, or a powerful work of grace, in the begetting
of fouls to Chrifl: : And if it be fo great a work, wliat
can the outward miniftry do, if the power of God be
not added? Or what can the man himfelf do here?
Can a man quicken, raife, create, or beget himfelf?
It is true, thefe comparifons are not to be extended
and applied in every refpett ; yet they hold out, that
man being naturally dead, can no more contribute to
his own quickening and raifing, and to the begetting
of fpiritual life in himfelf, than a dead man can con-
tribute to his ovv-n quickening and raifuig to his natu-
ral life ; for which caufe, the Holy Gho(t hath made
choice of thefe expreffions, even to hold out the ex-
ceeding greatnefs of the work. 2. Confider the con-
dition that men are in, when this woi k is v;'rought ;
and we may fee they can contribute nothing to it, that
they have no aptitude for it, except that they are fub-
jefts capable to be wrought upon, being as it is, Eph.
ii. 1. dead in fins and trcfpaffes : -Being as to their
fouls eftate, and as to their fpiritual condition, like
Adam's body before the Lord breathed in it thebreatii
of life, and made him a living foul ; as his body could
not move, ftir, nor a61: till then, no more can the na-
tural man (Ur or a«Sl: In the ways of God, till a new
principle of fpiritual life be put in him. To clear it
further, we would confider, that the fcripture fpeaks
of thefe three in the natural man. i. Of an utter in-
ability and deadnefs, as to that which is good ; dead
M ISAtAH Lin. I. Scrm. 14,
in fins, Eph. ii. i. We are not fufficient (faith tiie apo-
ftle, 2 Cor. iii. 5.) of ourfehesj as of ourfel-ves, td
think any good thing, not fo much as a good thought.
2. The fcripture holds hun not only as unable for
good, but pervetfe.and bent to every thing that is e-
■vil, Col. i. 2 1. Alienated and enemies in our own fninds
by wicked works ; the carnal mind being enmity againji
God, Rom. viii. 7. it is plainly oppofite to any thing
that is good, and fo to the way of faith. 3. Man's
mind is not only naturally petverfe and ftuffed with
enmity, but in an incapacity to be healed while it re-
maineth fuch^ Rom. viii. 7. // is not fuhjed to the law
of God, neither indeed can be ; and therefore in the
work of converfion, there is not only an amending^
but alfo a renewing of our nature called for ; there is
more requinte than the rectifying of fomething in the
man, even the creating of new habits, and the infuf-
ing of the principles of fpiritual life and motion into
the foul. It is true, in fome fenfe the whole image
of God is not abfolutsly removed, the faculties of the
rational foul flill remain ; for man hath an underftand-
ing and a will, and fome fort of reafon, but without
any tendency to fpiritual life, or to any action for God :
He hath an underftanding, but it is wholly darkened :
he hath a will, but wholly perverfe, and not in the
lead inclined to good : he hath affeclions, but wholly
difordered and corrupted, and fet wholly upon wrong
objecfts ; fo that it is with man's foul as to good, as it
is with fpoiled wine : Wine when wholefome, ferves
to cheer and refrefli, but when it is fpoiled, it is quite
another thing, not only not conducing to health, but
it is noifome and hurtful. It is jufl fo with man's
foul, it is by the fall quite fpoiled and corrupted ; it
Is not indeed annihilated or made to be nothing, for it
retains the fiime faculties dill, it hath, to fpeak fo,
the fame quantity ftlll ; but as to its qualities, it is ut-
terly corrupted and carried quite contrary to God ; It
a not fuhjeCl to the law of God, neither indeed can be ;
and
t$erm. 14. tSAtAH Llit. i. 245
and renovation by grace, is the taking away of the
torrupt qualities in part of this life, and wholly in the
other life, and the bringing in of new qualities for re-
covering the beauty of that image of God which mail
hath lolt. 4. Confider the end that God hath in the
adminiflration of his grace, and the glory that he will
ileeds have it get in every gracious work : and more
efpecially in the work of converfion, and the filence.,
as to any boafting that he will have all put unto that
Ihali partake of it : His end in the adminiflration of
his grace, is to bring down pride, to fcop all motiths,
and to remove all grounds of boafting from the crea-
ture, that he only may have the glory of converfion ;
that whenever that queftion is propofed, What hajh
thou man, but what thou haji received? And if thoii
hajl received it^ ivhy doejl thou boaji 't Who made thee to
differ from another T The foul may anfwer, it was not
external preaching, nor my own free-will, nor any
thing in me, but the power of God's grace ; I have
nothing but what I have received. It Is on this ground
that the apoftle Phil, ii. 12, 13. prelTeth and encou-
1-ageth ChrifHahs to their great work. Work out, faith
lie, yoiir own falvatiori in fear and trembling, for its
God that zvorketh in you both to will and to do of his good
pleafure : The Lord leaveth not to man the working^
of the will In himfelf ; and of him, faith the fame apo-
ftle, 1 Cor. i. '^o, 31. are ye in Chrift fefus, who is
wade of God unto us, wifdom, right eoufnefs, fanftifica~
tion and redemption ; that be that glorieth fiould glory jjz
the Lord, as he faid before, v. 29. that no flcjh fhould
glory in his prefence : There is one ground of boading
that the Lord will have removed in a fihner's jullifica-
tion, and obtaining tlie pardon of fin by the imputa-
tion of the righteoufnefs of Chrifi ; but there is ano-
ther ground dr matter of boafling, that man might
have, if he could reach oiit the hand to believe and re-
ceive that righteoufnefs, and fo put a diRerence bei
twixt himfelf and another, which in efi'edual calling
Vol. I. No. 3. H the
d^o ISAIAH Lilt. f. Serm. 14.
the Lord puts to filence and quite removes ; that man
may have it to fay, I have not only pardon of fm, but
grace to believe, freely beftowed on me ; God made
me to differ, and he only ; he opened my heart as he
did the heart of Lydia. Thus the Lord will have all
the weight of the whole work of our falvation lie on
his gi'acc, that the mouths of all may be flopped, and
that his grace may fhine glorioufly, that we may have
it to fay with the Pfalmifl, Pfal. Ivii. 2. It is the Lord
that performs all things for me ; and with Paul, i Tim.
i. I «, 14. / obtained mercy ^ and the grace of God luas
exceeding abimdant toijoards me.
The Ufes are thefe. i . It writes to us in great and
legible letters the great emptinefs and fmfulnefs of
all flefh, who not only do no good, but have finned
themfelves out of a capacity to do good ; all men and
women have brought themfelves thus lamentably low
by fin, that now if heaven were to be had by a wifli
fincerely and fingly brought forth, yet it is not in
their power to perform that condition *, and though
It now (lands upon the flretching forth of the hand
of faith to receive Jefus Chrifl, yet of themfelves they
cannot even do this. How then ought finners to be
deeply humbled, who have brought themfelves to this
woful pafs ? I am afraid that many of you do not be-
lieve that ye are fuch as cannot believe, nor do any
good till his grace work effeclually in you.
2. It teacheth you not to idolize any inftrument or
means of grace, how precious and promifing foever.
No preaching, if it were of a prophet, or an apodle,
yea, of an angel, will do the bufinefs, except grace
come with it ; there is a neceffity of the revelation of
God's arm, and of the afliftance of his grace, not
only to your converfion, but to every duty ye go a-
bout ; ye fliould therefore fear and tremble when ye
go about any ordinance, left the arm of the Lord be
not put forth in it.
3. It Ihould make you more ferious in dealing with
God
Sefm. 14. ISAIAH LIII. 1. 251
God for his effectual blefling to every means and or-
dinance, feeing without that no ordinance can profit
you.
4. It ferves to reprove and reprefs pride, and to
promote humility in all fuch who have gotten good
by the gofpel. Have ye faith, or any meafure of holi-
nefs ? What have ye but what ye have received ? from
whence came your faith and your holinefs ; ye have
them not of yourfelves ; thefe are not fruits that
grow upon the tree of nature, or in its garden ; but
on the tree, and in the garden of free-grace, and ye
are not to thank yourfelves for them ?
5. The main Ufe of it is for confirming and efla-
blifhing you in the faith of truth propofed in the doc-
trine, and for confuting and overturning the contrary
error, that, in contempt of the grace of God, exalts
proud nature, and gives man's free-will fo great a
hand in the work of converfion ; that the main
thing that makes the difference ihall not be attributed
to the grace of God, but to the free-will of the crea^
Cure, which of itfelf choofed the grace of God offer-
ed when another rejefted it. It may indeed feeni
ftrange that the devil (hould fo far have prevailed with
Christians that profefs the faith of original fm, and of
the neceffity of a Saviour, as to make them look at
grace as ufelefs in this prime ftep of converfion and
renewing of a fmner, that when the grace of God and
man*s free will come to be compared, man's will
Ihould have the preference and preheminence, the
highefl place and commendation in the work, and
that the great weight of it fliould ly there, and that
proud nature ffiould be thus bolilered up, that it fiiall
ftand in need of nothing for the man's converfion,
but making the right ufe of what it hath in itfelf;
And yet it's no wonder that the devil drive this defign
vigoroufly, for what fhorter cut can there be taken
by him to ruin fouls, than to make them drink in this
«rrpr, that nature and free-will will do their turn ?
I i 3 and
95* ISAIAH LIII. I. Serm. 14,
^nd fo take them off from all dependance on free-grace,
and on Jefus Chrift, and give them ground of boaft-
ing in themfelves ; for when it is thus, of neceflity
they mufl: ruin and perifli ; this fliould fure, make yon
loath this error th? more ; and we are perfwaded,
that the day is coming, wherein the truth oppofite to
this error fhall be confirmed on the fouls and confci-
ences of all the oppofers of it, and wherein the main-
taining of this error fliall be found a confirmation of
man's enmity to God*s grace, which is not fubjeft to
^is law, Hor indeed can be.
But there are three queftions that may be move4
he^e, to which we would fpeak a word. i. If the
preaching of the gofpej cannot beget faith, without
the powerful work of God's grace, what is the ufeof
the gofpel, or wherefore ferves it ? 2. If men cannot
Relieve without the work of grace, whjch the Lord
fovereignly difpenfeth, why doth he yet find fault and
txpoftulate with men for their not believing ? 3. If
grace performs ^11, and men can make no means ef-
feftual, nor do any good without it, what then llioul4
men do to come by a believing frame, and this work;
pf his grace ?
For the firft. We fhall not fay much to it ; only,
feeing the Lord hath made choice of the gofpel to be
the ordinary external means o,f grace, and of the be-
getting of faith, there is no reafon to fay that it is
ufelefs ; for though it be not the main and only thing
that turns the finner, but the Lord hath referved it to
Jiimfelfas his own prerogative, to convert and change
the heart of a rebcl-finner ; yet he hath appointed it
to be made ufe of, as he hath appointed baptifm and
the Lord's fupper, for many good and notable ends,
\ifes and advantages that are reached and come at by
the preaching of it. As, i. By it the righteoufnefs
pf God is manifefted that before lay hid. Ye may by
the preaching of the gofpel come to the knowledge of
^he covenant pf redtj^nption and of the great defign
^ ^hat;
Serm. 14, ISAIAH LIII. i. 253
that the Lord hath laid down for bringing about the
falvation oflofl finners, Rom. i. 17. Therein is the
rightcoufncfs of God revealed fro?n faith to faith. 2. By-
it the Lord revealeth the duty he calleth for from men,
as well as his will concerning their juflification and faU
vation ; he lets them know what is wrong, what is
righc, what diipleafeth him, and what pleafeth him.
Yea, 3. By the preaching of the gofpel, he holdeth
put what men's ability, or rather what their inability
is, and by his external calling gives them occafion to
know the neceflity of a Mediator, and to feek after
another way of jurtificatlon than by their own works ;
for fo it proves a notable mean to humble men, to
flop their mouths, and to make them pl6ad guilty
before God. 4. Its profitable as the Lord is pleafed
to make ufe of it to call and gather in fo many as he
hath ordained to eternal life ; for tho' in itfelf it be
not able to convert, without having the power of Godi
going along with it, it is the inftrument of converfion,
and the Lord ordinarly makes ufe of it to the beget-
ting of faith in them that believe; as Rom. x. 17.
faith comes by hearings and hearing by the word of God
preached, and 1 Cor. i. 24. it is called the power of
God to falvation ; and // hath pleafed God by the foolify'
ncfs of preachings to fave them that believe ; for though
God can work without it, yet he hath thought good
to make ufe of it, to inform the judgment, and to ftir
up the affedions of hearers, and fo it proves inftru-
mental to the begetting of faith in them. 5. If it do
not promote the falvation of all the hearers of it, yet
it promotes it in all the cled, and ferves to make o*
thers the more inexcufable, and in this refpedt it tri-^
twiphs always, 1 Cor. ii. 15, 16. In fome it is the fa-
I'cur of life unto life ; in others, the favour of death
vnto death, leaving them the more inexcufable, and
the more obnoxious to wrath by their rejcding the
counfel of God againfl: themfelves.
1 knov;' this wiU be eJvcepted againfl j we come
therefor^
^54 ISAIAH LIII. I. Serm. 14.
therefore to confider the fecond queftlon, which is
thio, IIovv can the call of the gQfpcl make men inex-
cufable, feeing they cannot without the ellc^lual pow»
icr of the grace of God believe ? As Chrilt faith, Joha
vi. 44. No man can come to jne, that is, no man can
believe in me, except the Father zvho hathfent me draw
him; yea, why doth God find fault with men for
their unbelief? for anfwer, It is no new thing for men
to ftart quedions and objedions againfl the grace of
God, and to be always Itriving to rub affronts and
difgrace upon it; fee Rom. ix. 13, 14, ^<:. where
this fame objection is ftarted, and anfvvered again and
again; for when the apoftle hath faid, ver. 13. yacob
have I loved^ and F.fau have I hated, the objetSlion is
moved, h there unrighteoufnefs with God then? men
readily think that there is a fort of unrighteoufnefs in
God, when he takes one and leaves another, efpeci-
allv confiderine, that the leaving of the other infers
(though it be not any culpable caufe) the ruin of the
man's foul ; he anfwers Jirji with a God forbid ; as if
it were an abfurd thing fo to aifert ; and then endea^
vours to anfwer it from God's fovereignty, as being
debtor to none, I will have mercy on whom I will have
tiiercy ; and /'/ is not in him that willcthy nor in hini
that runneth, but in God that Jhews mercy. In God's
adminiftration of grace, he is debtor to no man, nor
hath he any rule by which he proceeds, but his own
fovereign will ; and if it fhall yet be faid, if God doth
walk by his own fovereign will in giving grace. Why
doth he yet fnd fault, or condemn, for who hath rejiji-
^d his will? \Vhy is God angry that men will not be-
lieve, fmce none can come to Chrift againft the will
pf God ? his indignation rifeth 4t this proud and pe-
tulant objeftion, and he anfwers. But who art then, O
fitan, that replicji againji God? Shall the thing formed
fay to him that formed it. Why haji thou made me thus ?
Hath not the potter power over the clay, to make of the
fame lump, one 'vcffd to honour^ and another to difhon^
our ?
Serm. 14. ISAIAH LIIL i. 25^
cur ? By the apoftle's doubling this anfwer, and his
not fetting himfelf to fatisfy carnal reafon and curiofi-
ty, there is ground given to filence us here. It is the
Lord, he is our potter, and we the clay j it is he ia
whofe hand we are, who can do us no wrong; and
this may fufficiently ferve to put a flop to all reafoning'
and difputing againll him; yet we may add a word
further, feeing the apoftle proceeds to another rea-
fon ; therefore, 2. Confider whence it is that this
inability to believe or turn to God doih come ; not
from God, fure ; for if he had not made man per-
fect, there might be fome ground for the objec-
tion ; but feeing he did make ma7i upright, and h^
hath fought out many inventions^ who is to be blam-
ed ? Hath the Lord loft his right to exa£t hi«-
debt, becaufe man hath played the bankrupt, is de-
bauched, turned infolvent, and unable to pay ? Doth
not this very obje^lion prove us guilty, and evidence
that we have loft that which God gave us and made
us with at the beginning ? When God made Adam,
he had power to believe and give God credit as to eve-
ry word revealed or to be revealed, and that now af-
ter the fall, he and his pofterity want that power,
they have not this privation from God's creating them,
but from their fall, by which they became utterly un-
capable for thefe duties that they owe to God, and
for this among the reft. 5. If there were no more
but fimple inability among them that hear this gofpel,
they might have fome pretext or ground of excufe,
tho' it were not any real or juft excufe, as hath been
fhewed, but it never comes to this as the only or main
caufe of their not believing. There is always fome
malicioufnefs, perverfenefs, and pravity in the will ;
it's not / cannot but / zvill not ; it's a wilful and fome
way deliberate rejecling of the gofpel, that is the
ground of mens not believing ; and what excufe, I
pray, can ye have, who do not believe the gofpel,
when it fhall be found that ye malicioully and deliber-
ately
55^ ISAIAH Llil. i. Sel-m. 14.
ately chofe to tejeiEl it ? to make this out, confidcr but
thefe few things. 1. Men's negleding of the very
outward means, that through God's blelfrng prove in-
ftrumental in the begetting of faith, as hearing, read-
ing, prayer, meditation, felf fearching, ftirring up
themfelves to repentance, Iffc. whereby the Lord or-
dinarily brings about and furthers the work of faith*
S. Confider the carnal, carelefs, and la^y manner of
mens going about thofe means and duties, which to
their own convidion are within the reach of that pow-
er which they have ; ye might hear oftener and more
attentively, ye might pray more frequently and more
ferioufly than ye do, ye want even much of that mo-
ral ferioufnefs in hearing, prayer, reading, 'tSc. that
ye have in other things of lefs concernment j ye will
hear a proclamation at the crofs with more attention
than a preached gofpel ; ye will hear a threatning from
man with more fear than ye will hear a threatning
from God's word ; ye will be more ferious in feeking
fomewhat from man, than in aiking grace from God j
ihe reafon is, becaufe your heart is more to the one
than to the other. Can ye then rationally think that
ye are excufable, when believing is not in your heart
und thoughts, but ye go about the means that lead to
it unconcernedly, careleily, and negligently ? 3. Con-
fider how often ye do v/illingly choofe iome other thing
than Chrift, to fpend your time and fet your affedionsi
upon, laying obfcrudions and bars in the way of God's
grace, fetting up idols in the heart, and filling Chrift's
room before-hand with fuch things as are inconfident
^vith his company, and all this is done willingly and
deliberately; ye have faid in your hearts as thole did,
Jer. ii. 25. We hmte loved Jtrangers^ and after them we
*wiU go : And will ye, or dare ye make that an excufe
why ye could not come to Chrift, becaufe your hearts
tvere taken up with your lufts and idols ? So then the
matter will not hold here, that ye are unable, and had
not power to believe, but it vvill come to this, that
your
Serm. 14. ISAIAH Lilt. 1. :2j7
your confcience muft fay, that ye willingly and deli-
berately chofe to lie (till in your unbelief, and that ye
preferred < your idols to Chrifl: Jefus. 4* Confider,
that fometimes ye have met with fome mofe than an
ordinary touch, motion, and work of the Spirit that
hath been born in upon you, which ye have flighted
and neglccled, if not quenched and put out, which is
your great guilt before the Lord. Is there any of you,
but now and then at hearing fermons, or when iii
fome great hazard, or under ficknefs, or fome other
fad crofs, ye have been under convictions of fm, and
have had fome little glances of the hazard ye were in
of the wrath of God, more than ordinarily ye had at
other times ; and I would all-: you, Have thefe been
entertained and cheriflied, or rathef have they not
been flighted and worn out by you ? and may ye not
in this refped: be charged with the guilt of refilling the
Spirit of God, and marring the work of your own
converfion and falvation ? Thefe things, and many
more, which will cry loud in the confciences of mea
and women one day, will quite remo've and take a-
W'ay this objedion. That ye could not do better ; ye
might have done better than ye did, ye might have
abltained from many evils that ye committed, and
done many duties that ye. omitted, and done them
with more moral ferioufnefs than ye did ; but ye were
perverfe, and did willingly and deliberately choofe to
continue in your natural condition, rejeding Chrifl:,
and the offer of falvation through him : This alfo ferves
to refute and remove that profane principle or tenet
that many have in their minds and mouths, That they
have no more grace than God hath given them ; will ye
dare to come before God at the great day with any
fuch objedion ? No, certainly, or if ye dare, God
\\\\\ aggravate your guilt by it, and beat it back again
into your throat. Then, O ! then all fuch fubteriii-
ges will be no flielter to you before him, nor in the
leafl: able to intrench your fouls againfl the flrong bat-
VoL. I. No. 3. K k teries
C58 ISAIAH LIIT. i. Serm. 15.
teries of the wrath of God, that will be as a ftorm a-
gainft the wall.
S E Pv M O N X\f.
Isaiah LIII. i.
— And to who?!! is the arm of the LORD revealed?
INISTERS have not done with their work
when they have preached, and people have
not done with their work when they have heard : that
which is qf greateft concernment follows, which either
in the want of it, has influence on the fadning of both
minifter and people, or in the obtaining of it, has in-
fluence on their confolation : This is the thing that we
find Ifaiah upon here, who having preached the gof-
pel, looks what fruit it had in his own time, and
Ihould have in our time, it grieves him exceedingly ;
and indeed it is very fad that Ifaiah fliould be fo much
grieved in forefeeing the anfruitfulnefs of the gofpel
in our days, and that we ourfelves fliould be fo liitle
giieved with it, and fo fenfelefs under it.
He calls in this word, lo whom is the arm of the
Lord revealed? ^?.n\y to coniirm the former word.
Who hath believed our report? and partly to help us to
make the right life of it, by drawing men to the dif-
covery of the fovereign hand of God in the matter,
and of the neceflity uf his grace for making the gofpel
elle^hial in riie hearers of it wherever it comes, Who^
litith he, hath believed our report? To whom is this
preached goipel made effeclual for fiiith and f^dvation?
it is but to very few, even to as many as have the arm
of the r.ord, the effeclual power of his fpecial grace
uevealed to them, and no more.
The
Semi. 15. ISAIAH LTII. i. 259
The lafl doclrine we propofed, and began to fpeak
of as the fcope, was, that believing and receiving of
the gofpel, and the Lord's exerting a powerful work
of his grace with it, are ever joined together ; they
are of equal extent, as many believe as he flretches
out his hand of power with the word to work faith in
them, and as many lie flill in unbelief as his hand of
power is not revealed unto ; this is his fcope.
We opened this doctrine in two branches, Firft,
That the mod powerful means cannot work nor beget
faith in the hearers of the gofpel, except there be an
inward powerful work of grace on their hearts accom-
panying them ; and this we cleared, and fpake a little
to two queftions in the ufe, and left off at a third, to
wit, what the hearers of the gofpel fliould do that have
the call and offer of the gofpel, feeing without the ef-
fedlual work of the grace of God they cannot believe?
which we fliall forbear to fpeak to, till we open the fe-
cond branch of the dodrine ; becaufe this queflion re-
lates to both.
I'he fecond branch then of the dodrinc is. That
wherever the Lord applieth the powerful work of his
grace, there neceffaiily faith and converfion follow;
or the (tretching forth of God's arm in the work of
his grace, hath always the work of faith and conver-
fion, and the engaging of the foul unto [efus ChriH;
following it ; and indeed if it be true, as we faid, that
there are as many unbelievers as there are perfons on
whom grace doth not thus powerfully work, or that
they are all fuch that this work of grace is not mani-
felled on, then the work of converfion and believing
is ss broad as this work of grace : for the prophet ma-
keth them of equal extent, who is he that bclieveth ?
even he to whom the arm of the Lord is revealed ; and
on the contrary, who is he that bclieveth not ? even
he to whom the arm of the Lord is not revealed, and
on whom this work of grace is not manifeftcd. By
which we may fee it to be very clear, that the prophet
K k 2 puts
z6o ISAIAH LITI. i. Scrm. 15.
puts the believing of the gofpcl on the Lord's mani-
fefling his arm ; fo that where it is not munifefted,
this work of faith is not brought forth ; and where it
is mani felled it is neceflatily brought forth.
This being a doclrine concerning the efficacy of
of God's grace, which ought not to lie hid from the
Lord's people, we fhall a little, firfl, clear it, and then
fecondly, confirm it to you.
Firfl, for clearing of its meaning, i. Ye muH: not
take our meaning fo, as if we made every common
work, that lively means may have on the hearers of
the gofpel, to be converfion. The preaching of the
Mord will fometimes make people tremble, as we fee
in Felix, and raife convictions and terrors in them,
and put them into an amazement, and yet leave them
there : For all thefe convidions may be, and are often
refifled, as to any faving fruit at leafl. This we con-
ceive to be what Stephen points at, Afts vii. 51. while
he faith, Te Jiiff-necked and iincircumcifed in hearts and
ears, ye do always reftft the Holy Ghoft as your fathers
did, fo do ye : And what he means by this, is explain-
ed in the words following, which of the prophets have
not your Fathers perfecuted, &c. even their contend-
ing with the word of the Lord in the mouths of his
fervants : Yea, in that fame place, where it is faid,
They gnafhed upon him with their teeth : its infinuated,
that they came over the belly of the cutting convic-
tion, which his fermons had faftened upon them. Nor
do we, 2. Mean that every common operation of the
Spirit, whether illumination of the mind, or a touch
on the aflections (fuch as may be in temporary belie-
vers and apoflates, as is clear. Mat. xiii. 20, 21. Heb,
vi. 4, and downward) is converfion : there is a great
difference betwixt a common work or gift of the Spi-
rit (which in a large fenfe may be called ^r^rfbecaufc
freely given) and the faving work of grace, which
before we called a peculiar work: and oft-times that
common operation of the Spirit is quenched and put
out J
Serm. 15. JSAJAH LTII. i. 25f
out ; therefore the apoftle, 1 ThelT. v. 19. exhorteth
thu%^ fetich not the Spirit. 3. When we fpeak of an
effeftual bringing forth of faith by this grace of God,
we would not have you think, that we fuppofe no re-
ludancy to be in man in fo far as he is unrenewed ;
for though where grace effeQually worketh, faith fol-
lows necelfarily, yet corruption being in the man, it
is difpofed and apt to thwart with, and to oppofe
grace, and the will hath its averfenefs tc. yield. But
the meaning of the doctrine is this, that though there
be fuch a Itrong power of corxuption in the man to
whom grace comes, and on whom it is put forth j
yet the power of grace is fuch, that it powerfully ma-
ilers and overcomes corruption, and wins, the heart
to believe in, and to engage with Chrifl:, though (to
fpeak fo) there be fomething within that drives to
keep the door fliut on Chrifl ; yet when it comes to
that, Cant. v. iii. He puis in bis fingers by the hole of
the lock, and makes the rnyrrhe to drop : The heart is
prevailed with fo, as it is effeflually opened, as the
neart of Lydia was to receive the word that Paul
preached. Thus, notwithftanding corruption's oppo-
fition, grace gains its point ; and the Lord never
applies his grace on purpofe to gain a foul, but he
prevails. 4. When we fpeak of the power and clfect-
unlnefs of grace in conquering and gaining the heart
and will of the fmner to believe in Chiift Jefus, we do
not mean that there is any force or violence done to
the will, or any exerting of a co-adive power, force-
ing the will contrary to its eflfential property of free-
dom, to clofe with Chrift : but this we mean, that
though corruption be in the heart, yet grace being
infufed and a^lcd by the Spirit, the pravity in the will
is fweetly cured, and the will is moved and made to
will willingly and upon choice, by the power of the
Spirit of grace Inking in the (Irong hold. This great
work is wrought by an omnipotent fweetnefs, and by
a fweet omnipotency : and it needs not at all feeni
flrange ;
262 ISAJAIi LIII. I. Sefm. 15.
ftrange ; for if a man in nature, be by the power of
babitual corruption, made neceffarily to will evil, fo
that notwithftancling he doth freely and willingly
chufe evil : why Ihould it be thought ftrange or ab-
furd to fay, that when a principle of the grace of God
is iafufed into the foul, and acted by the Spirit of
God, it hath fo much influence, power, and efficacy
as to prevail with the will, it keeping ftill its own free-
dom, to make it willing to embrace Jefus Chrifl, and
yet not at all thereby wrong that eifential property of
of the will ? Sure, grace is as powerful as corruption,
and the Lord is as dexterous a worker, and can work
as agreeably to the nature of the creature in this gra-
cious work, as the creature can in its own finful act-
ings. So then we fay, when the Lord is pleafed to
apply the work of his grace to convert a finner, that
work is never frultrated, but always hath neceifirily
the work of faith, renovation, and converfion follow-
ing It.
Secondly, We fhall a little confirm the dottrine ;
and the grounds of confirmation are thefe. i. 7'he
exprefs fcriptures wherein this truth is afferted, as
John vi. 44, 45. It is faid in the 44. verfe. No man
can come to me except the Father draw him : And on
the contrary, it is exprelly fet down, ver. 45. // is
zvritten in the prophets^ they JJjall be all taugJjt of God ;
e-very man therefore that hath heard and learned of the
Father cometh unto 'me : And this being contradiftin-
g-uiflied from external preaching, and being that which
is called drawing, ver. 44. he knits believing to it,
and makes believing, called coming, a negefi'ary effect
of it, that to whomfoever Gcd gives that inward lef-
fon, they flrall come ; which confirms the doclrine,
that whomfoever the Lord teaches and fchools by his
grace, and calls effcCfually, they do neceffarily be-
lieve. Another palfage we have, Phil. ii. 12, 13.
Wcrk oat the ivork of your falvation in fear and trem-
bling ; for it is God that worketh in you both to zuill and
19
Serm. 15. JSJUH LIII. i. 2^3
to do of bis good pleafure ; where the anoftle makes the
work of grace not only to work ability to will and to
do, but to work alio to will and to doadually : And
grace never worketh io luill, and leaves the man un-
willing, but necelfarily fuppofeth the man's clofmg
willingly with Chrifl, on whomhew-ks thus. A
id. Ground of confirmation is drawn irom thcfe ex-
preflions, whereby this work is fet forth, and the pro-
mifes comprehending it in God's covenant, wherein
it is called ihe. giving of a new heart, a heart of fufjy
the writing of the law in the heart, the putting of his
spirit within his people, and caufing ihcm to walk in his
Jiatiites, kc. Jer. xxxi. ';^'t^. Ezek. xxxvi. 26, 27.
And it is impoffible to conceive ari::;ht of the fulfilling
of thefe promifes without including the effeclt The
giving of the nev/ heart is not only a perfuading to
believe, but the aclual giving of the new heart, where-
of faith is a fpecial part ; which promife is peculiar to
the ele6t, though the offer of it be more large, and
be further extended: And what can that promife of
God's writing the law in the heart be, but an effedu-
al inclining of the heart to the will of God? or in-
ward renovation contradiflinguiihed from the external
miniftry, that can only hold out his will in a book,
and fpeak it to the ear. 3. This may be cleared and
confirmed from the nature of the work of grace, which
is fuch a miglity work and fo powerful, as it is impof-
fible it can be fruftrated, or difappointed ; unlefs v^e
fay that grace in God, or the grace of God is not fo
powerful as corruption in us, which were blafphemy-:
To this purpofe the apolUe prayeth in behalf of Chrif-
tians, Epli. i. 19,20. that they may knov/ -tyZ't?/ /> //'^
exceeding great mfs of his pozver to us- ward who believe,
according io the working of his mighty pczoer which he
wrought in Chrijl when he raifed him from the dead :
He fpeaketh fo in this high (train, to fet out both the
.cxceedinc: flubbornnefs of our nature that needs fucli
a work, and the exceeding great power of the grace*
of
264 JSAIAH LIII. T. Serm. i^.
of God that worketh irrefiflibly, not only in the con-
verfion of the ele6t at firft, but in all the after a£ls of
believing; fo Eph. iii. 7. the fame apofHe fays, Jc-
cord'nig to the gift of the grace of God given unto mc by
the cjfi'dual lijorking cf his p-.zvcr ; and Col. i. 29. Ac-
cording to his luorking which workcth in me mightily :
The jnjwer that workcth in believers is God's omnipo-
tent power, which worketh efFeclually and mightily ;
and if this power be exercifed iii the continuing and
promoting of faith, as faid before, it mufl be much
more exercifed in the begetting of faith : Yea, and
what need is there that he fhould exercife it, if not
for this end, that where he exercifeth it, it may alfo
prevail ? A 4th ground of confirmation may be drawn
from the Lord's great end which he hath before him
in this work ; and that is the gaining of glory to his
grace, and to have the whole work of converfion at-
tributed to it : And if this be his end, he mult and
will prevail by his grace in carrying through the work
in order to this end; If it were left indifferent to man
to yield or not to yield to God as he pleafeth, the
whole weight of the work of converfion fhould not lie
upon grace, man's mouth fhould not be flopped ; but
when that queftion fhould be afked, Who hath 7nade
thee to differ ; and what hnfl thou, 7nan^ but what
thou haft received? He fliould flill have fomething to
boafl of, and the work of his converfion, fhould at
beft be halved betwixt grace and his own free-will:
This would neceffarily follow, if grace did not carry
through the work, and fo God fliould mifs his end.
A 5//' ground of confirmation is taken from the con-
fideration of God's decree, of the covenant of re-
demption betwixt Jehovah and the Mediator, and of
the power and wifdom of God in carnying on this
work, which we put together for brevity fake : from
all which, it is clear, that there is, and muft be a ne-
ceffary connexion betwixt the work of grace on be-
lievers, and the elTed j and that it is not in the pow-
er
Serm. 15. ISAIJU LIII. 1. 265
er of man's free-will to refift it, which indeed is not
freedom, but bondage, i. Then, we fay, that if we
confider the decree of elcdion, we find that where
grace is applied, faith and converfion mult follow ;
otherwife, if the work, of grace were not effedual to
convert, God's decree fhould be fufpended on the
creature's free-will, and be efFeilual, or not cfFedual
according as it pleafed ; and is that a little matter to
make his decree depend upon, and be effe<5lual, or
not according to man's pleafure ? That which fccures
his decree, and makes it infallibly to take efTed, is,
that he hath effeftual means to bring about his decree.
2. If we confider the covenant of redemption, betwixt
Jehovah and the Mediator, we will find that upon the
one fide the Mediator particularly undertaketh for
them that are given to him, that he fhall loofe none
of them ; and upon the other fide, we have (to fpeak
with reverence of the majefly of God after the manner
of men) the Father's obligation to make fuch perfons
in due time believers, that Chrift the Mediator may
fee of the travel of his foul, and be fatisfied, according
to that promife made to him, Pfal. ex. 3. In the day
of thy power thy people JJoall be will'mg ; and that other,
Ifa. liii. II. He jhall fee of the travel of his foul ^ and he
fatisfied, by his knowledge fhall my righteous fervant juf--
tify many, &c. and accordingly himfelf faith, John vi.
37. All that the Father hath gi-vcn to me f Da I I come tin-
to me ; where it is clear, that thefe who are given muft
neceffarily come: and he alfo faith, John x. i6.
Other fjeep have /, which are not of this fold, them alfo
1 77iuji bring ; and it cannot be fuppofed without hor-
ror and blafphemy, that this determinate, folid, and
fure tranfaction, having all its means included in it,
and being, as to its end, fo peremptory, fliall as to
thefe laws, and that end, and as to their being carri-
ed through, not be in God's hand, but in the hand
of man's free-will ? if it were there, O ! how uncer-
tain and loofe would the bargain, and God's defign
Vol. I. No. 3. L 1 in
Vfe
of this
266 ISAIAH Llil. I. Serm. 15.
in begetting faith, and in bringing fouls through
grace to glory be! 3. If we confider the Lord's pow-
er, in beginning and promoting, and his wifdoin in
carrying on of this work, his power whereby he raif-
elh the dead, and his wifdom whereby he leads from
death to life ; is it pofiible to conceive or imagine thefe
to be applied by the Lord in the converfion of a fin-
ner, but this dodrine muft needs hold, that the work
of his grace powerfully applied, hath always faith and
converfion following on it, and that the Lord leaveth
it not to the option of elect fouls, to believe, or not
to believe as they pleafe ? He mufl: not, he cannot be
fruftrated of his end and defign, but he mufl bring
them to a cordial clofure with Chrid by faith in order
to their falvation.
Ufe I. The fird Ufe ferves to fix you in the faith
is great truth, p.nd. though we ufe not, neither is
it needful to trouble you with long quedions and de-
b[ates ; yet when the like of this do6lrine comes in our
\Vay, efpecially in fuch a time, when the pure truths
of God, and this among the red, are oppofed and
called in quedion, it is requifito that a word be fpoke
for your confirmation and edablifliment ; and we
would henoe have you fixed in thefe two. 1. Of the
impotency of nature in the beginning or promoting
any thiii^- of the work of grace which belongs to the
fird branch of the doclrine. 2. Of the effecbualnefs
and irrefidiblenefs of grace; that wherever God be-
get^ and brings in a foul, he does it by his own pow-
er'ful grace ; and wherever he applies that work, faith
and converfion necelfarily follow, which belongs to
the fecond branch of the doftrine : and we would ra-
ther fpeak a little to this, becaufe it is quedioned by
the enemies of the grace of God, than which there is
nothing they fet themfelves more to dethrone and de-
bafe, and to exalt and cry up nature and free-will, as
if it did fit on the throne, and grace behoved to come
and fu])plicate it j and as if it might accept or rejeft
its
Serm. 15. ISAIAH LIII. i. 267
its will at pleafure, as to tbe converfion of a finner.
In oppofitioii to which, this dodrine holds good, that
wherever the Lord applies his grace, he effedualiy
iinifhes the work of faith and converfion, and there
is no foul that can utterly refift it ; and wherever the
Lord applies this grace, the grace that converts one
cannot be fruftrated by another. Thefe things we
hold in oppofition to the direct afTeition of the ene-
mies of grace, whereby they make the work of con-
verfion, not ultimately to terminate on grace, but on
man's free-will ; and how dangerous and damnable
this error is, may eafily appear. For, i. It overturns
and runs crofs to the whole ftrain of the gofpel ; for if
we loofe but this one pin, in making faith and con-
verfion not to depend on grace, but on free-will, then
the whole fabrick of grace falls down flat ; then God
(liould eleft us, becaufe we were to ele£t him, con-
trary to the fcripture ; which tells us, that he elefls
us, and not we him ; and that our clofmg with him
by faith, depends on his eleding of us : It overturns
our free jufHfication by grace, for fuppofing faith
comes in with juRification, as it doth, none being
juRified but by faith, and that believing is of our
felves, and that it is in the power of man's free-will to
clofe the bargain ; all is not here of grace, our j uni-
fication is not free, but fomeway depends on free-will :
it overturns the perfeverance of the faints ; for if be-
lieving depend on free-will, then our perfeverance de-
pends on it alfo ; for if the man's free-will change, he
may fall back and break his neck in a manner, at the
very threlhold of heaven ; whereas if it be the work
of grace (as indeed it is) that brings forth faith, and
carries it on ; and if this work of grace cannot be fru-
ftrated or reftrained by the malice and hardnefs of
heart, to which it is applied, becaufe it cures the
liardnefs, and removes that malice ; then certainly
this error cannot fland : And we are pcrfwaded when
we plead thus for grace, we have the bed end of the
L 1 2 debate,
^68 ISAIAH LIII. I. Serm. 15.
debate, and the fureft ground to go upon, mofl for
God's honour, and molt for the comfort of believers.
2. This error thwarts with the glory of the grace of
God ; for it is an error that ftrikes at the richeft and
and mofl radiant diamond of the crown of the glory
of Chrid ; it places eletlion and the effecluallnefs of
God's decree as to effectual calling, faith, julHfi-
cation, and perfeverance on the perfon himfelf, and
makes God and Chrift to be in man's debt, and reve-
rence, to make his decree elFeftual ; whereas it is the
glory of grace to have all flcfh in its debt, as having
loved freely, elected, called, judified, fanctified, and
carried on the work of grace till it end and be per-
fcded in glory freely, which is the fong of the redeem
ed. Rev. i. 5. 6. Unto him who bath loved us^ and
wajhcd us from our fins in his own blood, and hath made
lis kings and priefls unto God and his Father ; to him
be glory and dominion : If eternal love be free, then
the expreffion or manifeflation of it in making us
kings and priefls unto God, is alfo free. 3. This
error is exceeding deflruftive to the confolation of
God's people : Is it not a comfortlefs dodrine that
founds their believing and perfeverance on their own
free-will ? If ye were to make the bargain of grace,
whether would ye think it more comfortable and fure,
that the effeftualnefs of believing and perfeverance
fhould hang on the grace of God, or on your own
free-will ? efpecially confidering the pravity of your
"will ; doleful would your condition be, if free-will
■were the bans or foundation ; and God ufed no more
but external perfwafion : How fpecious foever this
opinion feems to be, becaufe it puts it in man's option
to believe, and convert himfelf, or not, as he plea-
feth ; yet it overturns the whole (train of the gofpel,
and quite eclipfeth the glory of grace, and cuts the
very throat of your confolation, and is the great
ground of Poperv, Pelagianilm, and Armlnianifm, to
which ye would therefore fo much the more advert ;
and
Serm. 15. ISA J AH LIU. r. 269
and we do the rather fpeak to it, that ye may be
guarded againfl: it, and that ye may be fettled in the
truth, efpecially fmce the fame errors are a reviving
in another fliape in thefe davs, as is manifeft: in that
foolry of Quakers, who talk of a light within them,
and talk fo of that light, as if it were of power fuf-
ficient to convert and guide them, if it be not refifted.
As alio that other conceit of being above ordinances,
implies fomething of the fame error, which ye fliould
fet yourfelves to abhor, as that which the devil is again
labouring to fow the feed of amongft us, and labour
to be confirmed in the truth ; for if there be any truth
at all in Chriftianity, thefe are two main truths ; the
utter inability that is in mens heart by nature to ex-
ercife faith in Chrift ; and the efficacious and irrefifti-
ble power of the grace of God, in the begetting of
faith where it is begotten ; which when we (hall all
appear before the tribunal of God, will be, found to
be fo ; and none will have a mouth opened to oppofe
them. And what abfurdity, I pray, is there here,
notwithftanding all the clamour of corrupt men ? that
God hath refervcd this work of converting finners by
his grace to himfelf, and hath not put it in the hand
of their own free-will ; which fuppofeth men to have
a flock within themfelves, and hath many fearful ef-
feds following it, tending to the depreciating of the
grace of God, and to the drawing men oiT from de-
pendance on Chrifl;, and to the giving of them ground
of boafting in themfelves, and of vanity and fecurity ;
all which this doctrine of God's grace overthrows, and
flops the mouth of the creature from all vain boafting,
to the high exaltation of God's free, fovereign, and
efficacious grace, and to the great comfort of his peo-
ple.
Ufe 2. The fecond Ufe ferves to commend the grace
of God to the hearers of the gofpel, and efpcially to
believers. There cannot be a greater commendation
given to it than this, that it works elTeclually ; and
indeed
«7o ISAIAH LIII. I. Serm. 15.
indeed it could not be called grace, I mean, faving
grace, if it (hould want this effeft, even to lave fuch
as it is applied to ; but this highly commends grace,
that if there be mighty corruption in us, there is a
itrong arm of grace put forth by him for perfecting
that which concerns us, not with (randing this great
ftrength of corruption. And if ye think yourfelves
not to be believers, and think this doctrine to be hard,
that ye cannot believe without this grace, and yet
would fain believe ; confider that as none can believe,
neitlier can believers ftand without grace ; fo grace
can help you to do that which ye cannot do, which
is the commendation of grace, and fhould make it
more lovely to you : This gives encouragement to
any poor foul, that is, as it were, in the place of the
breaking forth of children, and layeth greater ground
of confidence that they fhall come fpsed, than if they
had it in their own hand ; and ferves to obviate that
grand objedion of fouls that would fain be at clofing
with Chrift, and cannot come to him, here is a power-
ful arm reached forth to draw them.
Ufe 3. The third ufe ferves to humble believers vi-ho
have any thing of the work of grace, and fo to work
them up to thankfulnefs to him that hath communi-.
cated any of it to them. Is there any of you that have
grace, who hath made you to differ from others ? It
was not yourfelves but free- grace, and therefore ye
have reafon to acknowledge it wich thankfulnefs, and
to fay. If this fame dodrine had not been true, I
would have been a flranger to God all my days, and
remained under the dominion of Satan and fm with
thefe that are in nature ; and with David, Pfal. xvi.
7, to fay, / blefs the Lord^ ivho hath given me counfel^
jiiy reins alfo inftrutl mc in the night -feafons. This coun-
.fel was not the common advice that all got from the
•word preached, but the inward counfel of the Spirit
that made his reins inftrud him, and made liim in-
wardly to follow the advice that the word gave him
out-
Strm. 15. ISAIAH LIII. i. 171.
outwardly ; and it is this inward work of the Spirit
that keeps in the life of grace, as well as begets it ;
as it is, Pfal. Ixxiii. 23, 24. Neverthelefs I am conti^
nually with thee, thou haji holden rne by my right-hand^
thou J]?alt guide me ivith thy coujifcl, and afterwards re-
ceive me to glory ; who7?i have I in heaven hut thee, he.
wyjiejij and my heart failcth, but God is thejirength of
my heart, and my portion for ever : The Pfalmift glo-
ries in this, that the work of his being carried thro',
did not depend on his own flefh and heart, but on
God, who was the flrength of his heart, and his por-
tion for ever. If believers would confider what they
were in their natural condition, and hov/ much they
are obliged to the grace of God, that with power was
applied in their converfion, it would Itop their moutli
as to boafling ; make them admire grace, and found
forth its praife : and they would think graces fweet
way of prevailing, to be no coitclive forcing of their
will, but the greateft part of their freedom : and fo
far would it be from being looked on as a violating or
wronging of their will, that it would be eflemed their
truefl: and greateft liberty : We are perfuaded that the
faints in heaven count it no bondage that God bath-
fo fully freed them from all corruption, that they
ferve him with delight, and do fo neceffarily ; and
fhall any fojourning faints here below, count it wrong-
ing of their will, that God takes fuch pains on them,
to fubdue corruption, and to bring them to iome
meafure of conformity to them who are above ? God
forbid.
Ufe 4. The fourth ufe of it is, To let us fee, what
great ground of encouragement there is here for the
hearers of the gofpel, to fet about the work of believ-
ing, and what ground there is to make them all ut-
terly inexcufable, who Ihall continue in their unbelief;
which may be thought fomevvhat ftrange, when we
fay that no means can he effectual for working of faith,
without the effedual grace of God be applied. But
let
272 ISAIAIt LIIT. I. Serm. 15.
let thefe two be put together, i . That though we be
infufficlent of ourfelves, and though alb outward
means be of thenifelves ineffectual, that yet there is a
a fufficiency in the grace of God. And 2. That this
grace (liall be powerful to work faith in the hearers of
the gofpel, if they make not themfelves guilty of fruf-
irating this grace in the offer of it (as they may do.)
Thefe then who will not believe, will be found mofl
inexcufable. But to return to the main intent of this
life, we fay, that the encouragement lies here, that
though we be unable, we have an able Mediator, and
grace is powerful ; and therefore we fliould with the
greater encouragement fet about the work of be-
lieving, as the apoftle reafons, Phil. ii. 12, 13. Work
out your ozon falvation 'with fear and trembling, for it is
God that worketh in you both to do will ayid to do of bis
good pleafure : Ye might poffibly think it had been
more encouraging to have faid, ye are able of your-
felves to will and to do ; but certainly grace is a more
encouraging motive than any thing in the creature ;
fay not then, ye cannot, will not do, for that excufe
is taken away by God's offering to work both in you
by his grace ; but let me exhort all, both thefe that
are begun to be believers, and thofe that are to begin
to be believers, to be fo far from difputing themfelves
from it, as that they rather encourage themfelves to
work out the work of their own falvation with fear
and trembling ; becaufe God's grace which ye have
in your offer, is fo powerful to work the work, and
"will admit of no utte^- oppofition from corruption in
you, if ye receive not the grace of God in vain that
is offered to you in the 'gofpel. If grace were fo weak
as we might call it back at our pleafure, and if it were
but a helper in the work of faith and converfion, as
Arminians make it, what encouragement could we
have from it ? And as to pra6lice, is not this doctrine
as encouraging? What advantage or comfort is it to
undertake any thing in our own firength, which, is
none
Serm. 16. ISAIAH LIII. i. 273
none at all ? Is not this much more encouraging, to
undertake in the ftrength of God's grace ; knowing
that the fame work of grace that begets faith, is as ef-
fedlual to carry it on, and to make us perfevere in it,
and to enable us to every good word and work ; let
grace work then, and take a proof of it, and ye fhall
find it powerful. The Lord himfelf give you wifdom
fo to do for your falvation and confolation.
SERMON XVI.
Isaiah LIII. i.
-And to whom is the arm of the LO RD revealed ?
IT is difficult to walk evenly and fledfaflly under the
pure dodrine of grace, and neither thence to take
occafion to give way to loofenefs and carnal liberty,
nor to become faint and difcouraged, and fearful at
the way of God ; corrupt nature is ready to abufe the
bed things. That word which we have, 1 Pet. iii.
\6. that there are many that ivrcji and pervert the
fcripture to their own deJiruElion^ holds true, not only
of dodrinal herefies, but it holds alfo true in refpe£t
of men's pradice, or practical errors ; for fome hear-
ing of the impotency of nature, and of the power and
perfection of grace in bringing about its defigned ef-
fed, are ready to think that they need to do nothing,
alledging that if grace undertake the work it will be
wrought, and if not, it will not be wrought ; and thus
atheifm and profanity fteal in fecretly upon the heart,
and the fweet doctrine of grace is abufed, and per-
verted by fuch to their own deUruCtion : There are
Vol. I. No. 3. M m others
274 ISAIAH LIII. I. Serm, i6.
others again, who, it may be, will not dare fo to con-
tend with God, who yet have their own fainting and
difcouragement when they hear of this dodrine, and
think it hard that they themfelves can do nothing,
and fear that they will never get to believe, becauic
they cannot do it of themfelves j thefe alfo fail, and
make not the right ufe of grace.
Ye remember the queftion which we propofed to
fpeak a little on the laft dodrine, to wit. That feeing
both thefe branches of it are true, that except grace
concur, the mofl powerful preaching of the gofpel
will not beget faith ; and that wherever the work of
grace goes along with the gofpel, there faith is begot-
ten ; what is called for from the hearers of the gofpel
as the ufe of this doclrine ?
Before we come to anfwer this queftion more par-
ticularly, we would \Ji^ premife this word in general,
that none fhould account the preaching or hearing of
the word to be ufelefs or fruitlefs, albeit that without
the work of grace, men cannot yield the fruit which
it calleth for from them ; for our blefled Lord Jefus,
Ifaiah and Paul preached this doclrine of grace, and
the neceflity of the Lord's arm to be revealed in the
converfion of fouls ; and yet they taught the word in
feafon and out of feafon, and were gathering in fome,
and to fome this do6lrine was made the favour of life
unto life ; though to others (through their enmity and
.corruption) it became the favour of death unto death.
To conclude therefore, the inconfiftency, or to deny
the confiftency of thefe two, to wit. Of the necellity
of preaching the do6lrine of grace, and ol the preiling
in fermons the pradlice of holy duties, and the ufe of
ordinary appointed means, would reach this dreadful
length, even to condemn the prophets of old, yea,
and our blefled Lord Jefus himfelf, who fays, John
vi. 44. after he had preached long, ]>!o man can come
to me except the Father who hath fcnt me draiu him ;
and verfe 6^,-— Therefore I faid unts yoUy that no man
can
Serm. i5. ISAIAH LIII. r. 275
can co?ne to me^ imlefs it be given bini of my Father.
And will any think that his hearers, who accounted
this with fome others, hardfavings, and from that time
ivcnt back^ and ivalked no more ivith him^ were excu fa-
ble in their doing fo ? Or that his pfeaching was iife-
lefs, needlefs, or impertinent, as having a tendency
to tempt men to abandon all ufe of means, becaufe he
preached this do61rine of the impoffibility of believing
in him, without being drawn by his Father's arm ?
But fecondly, We fhall a little more particularly, in
anfwer to the queftion, fpeak. Fir/?, To what ufcs
people fliould not make of this doftrine, or what things
they (hould abftain from, as tending to a wrong ufe
of it. Secondly, To fome confiderations for prefling
this dodrine, and removing from it the conflruftioii
of hardnefs that we are ready to put upon it. Third-
ly, To what is the native ufe it calls for j and, Lafilyy
To fome confiderations to prefs this.
For thtfrji. When we fay to all that hear this goA
pel, that there is a necelllty of a powerful work of
grace e'er this word can be profitable, ye fliould, \Ji.
Abftain from, and lay afide curiofity, in feeking fatis-
fying anfwefs to all thofe objedions that are moved a-
gainlt it, and abfurdities that it is loaded with by the
devil, and man's proud nature, and learn to ftoop to,
and reverence the fovereign dominion of God, and
his deep and unfearchable wifdom and knowledge, in
this fovereign way of his grace, as the apoflle doth,
Rom, xi. 33. the depth of the riches both of the ivif-
dom and hno'Jukdge of God, boiu unfearchable are his
judgments, and his ivays paji finding out? ye fliould alfo
confider that other word, Rom. ix. 20. Who art thou
that replicft againji God? or expofhilateft with him ?
Shall the thing formed fay to him that formed it, Jl'hy
hafi thou made me thus ? It is good to enquire and feek
to know the ufe the Lord calls for of this doftrine with
fobriety ; but there is an enquiring to fatisfy curiofi-
ty, which the Lord abhorrcth, as we may gather from,
M m 2 Kxod,
276 ISAIAH LIII. I. Serm. i5.
Exod. xlx. 2 1. where the Lord being to deliver his
will, faith to Mofes, Go down^ charge the people, (a
word of peremptory command) leaji they break thro*
unto the Lord to gaze, and iiuniy of them perijh. The
Lord is not difpleafed that his people fiiould endeavour
to behold, and take him up aright ; but when their
end is not good, but to fatisfy an itch of curiofity, it
difpleafes him. Tiiis may be ufeful in many cafes,
and particularly in this we have in hand, to teach us
fobriety in feeking to know the way of God's grace,
as the Lord would have his people, Exod. xix. wait-
ing for as much of his mind as he thought fit to ac-
quaint them with, and to write on the two tables of
ftone, but he would not have them break in over the
boundary or march which he did fet to them, left: he
fnould break through on them, and they fhould be
made to perifh. So would he have men in their ftu-
dying the knowledge of his ways, and particularly of
the way of his grace, to keep his meafures, and to
contain themfelves within the limits that he pleafeth to
fet them. 2. Abft:ain from carnal fretting at and ex-
pofUilating with the way of God, w-hether in the high-
cil degree, of upbraiding grace and fnarling at it,
that ye ihould not have the ftock in your own hand ;
or in an inferior degree, having a heart inwardly dif-
content, that ye are not more able of yourfelves than
ye are to believe, which is the thing that the apoft:le
oppofeth, Rom. ix. 20, 21. Shou/d the thing formed
fay to him that formed it. Why hafl thou made me thus ?
Hath not the potter paver over the clay, &c. efpecially
fince none can anfwer that queftion with any juft re-
fledlion upon God ; who is to be blamed, for that de-
fcd or inability ? Or whence did that inability or de-
fect in man's nature proceed ? God was gracious, free,
and liberal, in making man perfecl ; and vi'hofe fault
is it that it is otherwife.? 3. Abftain from, and be-
ware of drawing defperate conclufions as to the giving
over the ufe of the means, or of becoming more lazy
• ' ' ahd
Serm. 16. ISJUH LIII. i. ^.yy
and fecure In tlye duties of holinefs, and in the practice
of piety, becaufe of the neceflity of this grace ; but
on the contrary, be the more diligent and fevious,
that ye have fo much need of grace, and that of your-
felves ye can do fo little, or rather nothing that is tru-
ly good without it. . ,
I know that profane hearts are very fertile of argu-
ments to plead this point of negleft of means, and
will readily fay, what is the fruit of diligence, and the
prejudice of lazinefs ? the one will do us no good, and
the other can do us no ill, feeing it is grace that doth
all the work. But, i. By your lazinefs ye mar your
own fruitfulnefs, and that through your own fault,
and make this addition to your guilt, that ye not only
continue gracelefs, but do fo thro' your fm wilfully.
2. Ye may draw on to your natural impotency, habi-
tual and judicial hardnefs of heart, and blindnefs of
mind ; it is on this very ground that many ears are
made heavy, many eyes made blind, and many hearts
made fat ; and is that a little or light matter ? 3. Tho*
ye may think this little, yet that which will bear the
weight of your fentence at the day of judgment, will
not be your natural impotency, or that grace was not
made efficacious to your converfion, but this will be
it, that when God fent out his word to win you, and
offered his grace for enabling you to yield, ye did
malicioufiy and deliberately reject it. So that it will
never be i'uffered to come to this, T was unable ; be-
caufe the word was wilfully rejected before it came to
this.
But Seco}idI)fy Becaufe there are fonie others pofli-
bly that have more ferioafnefs in the ufe of means,
who, tho' they dare not quarrel with grace, yet it
sieves and difcoura;:es them becaufe thev can do fo
little, and they are made heartlefs to eflay, and hope-
Icfs to come fpeed ; and it may be, that this is in
fome whom the Lord allows not to draw any fuch
conclufion, but vv-ould rather have encouraged ; wc
vtoul<J
iyt ISAIAH Llir. i. Serm. 16.
tvoLild fay to fuch, that they would beware of fainting,
or being difcouraged ; as if that were impolfible to
God and his grace which is impoflible to them ; they
would by all means beware of fitting down, and flack-
ening their hand in duty, becaufe they can do fo little.
"We know there are fome that need not much to bd
fpoken to for fatisfying them in this point, but there
are others who are affected with this dodtrine, to
whom the Lord allows more tender ufage, and would
not have them to faint, nor be difcouraged ; you that
are fuch (if any bej may know that there is ground
for us to prefs this, and that we may remove the con-
llrudion of hardnefs from the fovereign way of God's
grace, wherein he hath thought fit to draw men unto
an abfolute dependance on himfelf. In the difpenfing
of it, we fhall propofe thefe few confiderations. i.
That (which was hinted at before) never a man that
hath heard this gofpel when he comes to count with
God, fhall have it to fay, that the reafon why he did
not receive and embrace it, was his impotency and
inability, but the real reafon fhall be found to be his
willful rejeding of it ; and upon the contrary it fliall
be found, that there was never one that would in ear^
nefl have had (Irength to run the way of God's com-
mandments, and faith to grip to and embrace Jefus
Chrifl offered in this gofpel, that for want of ability
came fliort ; and if fo, what reafon is there to com-
plain ? if none want faith, but fuch as would not have
him, and if none that would have him complain of
their want of him, upon thefe two we. have great
ground of encouragement to them that have a fm-
Cere affection to him, and there is no ground for
people to fit up or fall lazy in purfuing after u^ni-
on and communion with him in the ufe of means :
None fliall have caufe to complain of their want of
him, but fuch as with their own confent gave him o-
ver ; and any that would fain ha^'e had him, fliall not
V-iih him j for this real willingnefs to ciofe with Chrifl,
being
Serm. 16. ISJUH Ull i* 27^
being a work of the grace of God, and it being no
lefs power that works this will, than the power which
doth etfedluate the work of converfion, and bring it
toperfedion ; he that begins the work will perfed it 5
and therefore in this cafe, nien had mote need to re-
fied upon their unwilHngnefs to have Chrift, and to
clofe with him on his own terms, than todifpute their
impotency and inability. 2. Confider what they have
been whom the Lord hath brought through, were
they not fuch as had as much need of grace as ye
Jiave r Had they not the fame corrupt nature that ye
have ? Were they not as impotent and unable to do-
for themfelves ? Could any of themfelves do more than
ye can ? Confider all them that are before the throne,
was it not this fame grace of God, and not their good
nature, nor their free-will that did the work? And
they were not exprefly, nor by name included in the
promlfes more than ye are ; and ye are not exprefly
excluded more than they were ; the Lord brought for-
ward the work of grace in them that fame way that
he dealeth with you ; by the preaching of his word, he
brought them firfi: to know their fmfulnefs, impoten-
cy and weaknefs ; to know that there was need of a
Saviour, that their falvation was not of themfelves ;
neither was it in them to make right ufe of the Savi-
our, and falvation offered, but in the power of his
grace ; and what if he be doing fo to thee ? and if that
condition be hard and hopelefs now, it had been a
hopelefs and hard condition to thofe many that are
now before the throne. 3. Confider, that there is
no queflion but grace is effe<5lual to carry on the
work, and to make it go through : all the difliculty
and diflatisfa^lion is, becaufe God keeps the applica-
tion in his own hand, which the man's heart would
have in its hand ; and which of them, do you think,
is molt fure and encouraging ? all your fainting and
difcouragement refolveth in this, becaufe ye can do
fo little J if ye be in good earned defirous to have
grace
28o ISAIAH LIII. r. Serm. i6.
grace through the work of faith and converfion,
would ye poflibly make choice of another, or better
hand than God's to put it in ? Is it not as fuitable and
fare, that his vvifdoui fhould contrive and lay down
the way, as it is to his power to fet it forward, and to
the freedom of his grace to make application of it, and
all more fuitable and fure than if it were in your own
hand ? May ye not think fhame to be difcouraged on
this ground, becaufe any thing ye do ye muft needs
get it from God ; and that fliould be an obdrutlion in
the way of godlinefs, which is a main encourage-
ment to it ? Is the Lord an upbraidei ? Is there any
that can quarrel with him as niggardly in difpenfm^
of his grace? Doth he not give to all men liberally^ ana
lipbraideth no man ? And doth it not become him well
to have the condud and guiding of his own grace?
4. Confider how many the Lord hath given grace to
already ; and how he hath given it freely, furprizing-
ly, and unexpeftedly ; if ye could bring forth any-
proof that never one got good of God, ye might have
a pretext for your difcouragment ; but when as many
as are before the throne are proofs of his being graci-
ous to fmners, when fo many have gotten good of
God before you, and when there are feveial, who to
your own certain knowledge, are daily getting good
of him fenfibly, freely, and unexpectedly, who were
as undifpofed to believe as ye are, and as faint and
difcouraged as ye are ; and when he fays that. He is
found of them that fought him not ; is it not as likely
that a poor creature that is longing for his grace fiiall
be fatisfied as well now as ever ? according to that
word, Matt. v. 6. Blc(Jld are they that hunger and
ihir/i after right eoufnefs^ for they Jhall be filled ; the
foul that fain would have holinefs Ihall get it. I know
there will be a queflion made here, and a new objec-
tion ftartcd, whether this longing or hunger be real
or not ? but if your longing and hunger be not real,
it will not trouble you much to want ; it is not to en-
germ. i6. tSAlAH Llli. i* 281
courage or comfort fuch, that have no real longings
that all this is fpokeli ; we know there is more need
to make fome vomit up the conceit of their abilityj
than to encourage them againll any feen and felt ina-
bility. There are many, alas ! that think little of the
grace of God, with whom the error about univerfal
grace would agree well, they having a prefumptuouS
conceit of faith, and that it is not fo difficult a thing
to believe as is alledged ; we muft profefs that we
have not much to fay to fuch for their encouragement^
only we would let them know, that there is a time
coming when God will refute and filence them : but
as for fuch as fee their inability, and are put to any
meafure of fuitable ferioufnefs and lotiging in earnefl
after believing, the Lord allows that they be (Irength-
ened and encouraged ; and to fuch we would fay this,
if their miffing of Jefus Chrifl grieve them, if it be
their burden, that they cannot believe, and if their
longing, hunger, and thirfl:, be fome pain and piece
of exercife to them^ fo as other things relifh not with
them, they are fo taken up with that ; and if they had
their fouls choice, it would be this, even a fatisfying
fight of union and communion with him ; their long-
ing and hunger is real, and we may turn over that
juft now cited word to them, Blejfed are they that
hunger and thirji after righteoufnefs ^ for they floall be
filled ; this hunger and third was never begotten with-
out fome fpiritual phyfic from Chrift the phyfician^
who hath made provifion for fatisfying it ; and as we
ufed to fay of the natural life ; he that gives an appe-
tite provides food : fo we may fay of this hunger ; he
that gives this fpiritual appetite, gives always the food
with it ; would to God there were many enlarged ap-
petites to receive, our Lord would, no doubt, be
found ready to fatisfy them all. If the mouth were
wide opened, the affections enlarged, and the foul
fick under hunger and third for Chrift and holinefs,
that ficknefs ffiould not be found to be unto death.
Vol. L No. 3, N n but
282 ISAIJH LIII. I. Serm. [^.
but to the glory of the grace of him who is the great
healer.
. For the //^//:<^ thing that we propofed, to wit, That
feeing there are many ways how men may go wrong,
and yet none fliouki give over hope, what is the na-
tive ufe and exercife that this dodrine calls for ? I fliall
fpeak to this, firfl: in general, and fecondly, in fome
few fleps or particular directions, i. Then in gene-
ral, ye fiiould confider that place, Phil. ii. 12, 13.
Work out the work of your own fa hat ion with fear and
irembling^ for it is God that worketh in you both to will
and to do of his good pleafure ; where it is clear, that
the exhortation given to them, to work out their fal-
vation. Is drawn from this fame dodrine of the effica-
cious work of God's grace working in them to will
and to do as the great motive ; God, faith he, work-
eth in you to will and to do, therefore work ye out
the work of your own falvation. There are in this
general exhortation four things implyed ; the firfl is
the very entry or beginning of the work of falvation,
that is, the exercifmg of faith in Jefus Chrift ; it is
(?i God, therefore work out that work; as if he had
faid, believe to the faving of your fouls, as the word
is, Heb. X. ult. For it is God that works the will in
vou. The fecon,d is the work of repentance, that is
alfo taken in here, for his bidding them work in fear
and tremblings refpeds their linfulnefs, and necelfarily
implleth repentance. The third is their aiming at
perfeftion in holinefs, the putting forth thenifelves in
improving of all means, and in the exercifmg of all
duties for that end ; work out, fays he. And fourth-
ly, it looks to the manner, that it be not carnally, or
in carnal confidence, but with fear and trembling ;
and if it fhould be aikcd, how doth that conclufion
flow from this dodrine, it is God*s work, or he works
in vou to will and to do, therefore work ve out vour
falvation ? men would rather think the conclufion
fhould be, fmcc God doth all this, do ye nothing:
^ .- .^ . No,
Serm, i6. IS J.I J H LIII. i. 283
No, but the juft contrary conclufion is drawn, and it
hangs on thefe two. 1. On the efficacy of grace, it
is God that works to will and to do, it is his grace
that (trengtheneth you ; and where he works the will,
he works the. deed ; where he begins a work, he will
alfo finilh and effecluate it, therefore take ye encou-
ragement to work ; as if he had faid, fight well, for
ye have a brave fecond, though it be not proper to
call grace a fecond: Set yourfelves to the exercife of
holinefs in earneft, and God will make it go on with
you. 2. On the confideration of finfulnefs and weak-
nefs in them, which fliould make them work in fear
and trembling; as if he had faid, feeing it is God,
and the efficacy of his grace that doth the work, be
not ye vain and prefumptuous : the firfl: part- fays, it
IS God that works, and not yoli, therefore be ye the
more holily confident : the fecond part fays, it is not
you, but. God, and therefore do the work wirh fear
and trembling ; and both tend to this, that men fnould
be ferious in minding and profecuting the work of
their falvation, from the firft (lep to the lad, in fear
and trembling, on this ground ; that though they have
nothing in themfelves, yet there is enough in God
and his grace to do their work. How is it then, or
what can be the reafoR, that we in our hearts do draw
the juft contrary conclufion to that which the Spirit
of God draws here from this ground ; when we have
the offer of grace, and hear of the power and effica-
cy of it, it fhould as to our part provoke us to be more
bufy, reafoning thus with ourfclves, that though our
corruption will foon overcome us, yet it will not, it
cannot overcome grace ; and though the exercife of
faith be above our reach, yet it is not'above the reach
of grace ; though we be weak, yet grace is flrong,
and therefore we will work it out. And on the other
fide, we ought to continue humble, and in fear and
trembling work it out, becaufe it is not we, but grace,
that doth the work. If grace were well confidered,
N Ji 2 there
?84 ISAIAH LIII. I. S^rra. \6,
there is nothing that would more ftrengthen mens
hands to work ; and on the other hand, there is no
thing that would make people more watchful, and to
•walk in holy fear, confidering that we are poor beg-
gars, and through our unwatchfulnefs, or conceit,
?ind prefumption, may mar the difpenfations of his
grace, efpecially if we grow fecure, and ungratefully
forget what we receive from him.
2. I come now to fome fteps or particular direct
lions implied in this ufe, becaufe it will be alked,
what then fhould people do ? And before I touch oii
particulars, take thefe two caveats in the entry, i,
That we can propofe nothing to be done by you, nei-
neither can ye do any thing of yourfelves that is a
gracioys aft or deed. 2. That we underftand not
that any thing can be done by men in their natural
ftate, that doth infer or procure, and far lefs deferve
the giving of grace to any ; but feeing God hath given
(iire£tion to us how to walk in order to the working
oi]t of our falvation, v/e fay, j. That it's fafe to us
to walk in the way he hath direfted us to walk in,
and in the ufe of the means he hath prefcribed, and
much more fafe than to l^y them afide. 2, That
there is a greater fuitablenefs betwixt the ufe of the
means, and the finding of grace, than ther^ is betwixt
the neglect of means and the finding of it. 3. That
it agrees well with God's way in bringing about the
converfion of finners, to bring them piece and piece
forward ; fometimes bringing them to the ufe of ex-
ternal means, and to the perfonnance of outward du-
ties ; fometimes convincing them of fin, and letting
them fee their need of Chrifl ; fometin>es difcovering
the worth that is in Chrift ; and bringing them to fall
in love with him e'er they a<!^ually ciofe with him j
and making them in their practice to follow any ap,
pearance or glimmering of light that is let out to them,
and to go fuch lengths as that light difcovereth to be
;he way, an4 make it plain as to their d\pty,
Now
Scrm. 16. ISAIAH LIII. i. 2S5
Now for particular dire<5tions, we would, i. Bid
you ftudy to be fixed and ell:abli(hed in the faith of
thefe general truths that relate to man's finfulnefs and
mifery, and infufficiency in himfelf, That in us, thai
fs, in our JieJJ) dzvelkth no good thing ; that naturally
we are dead in fins and trefpafles, and cannot quick-
en ourfelves j and in the faith of the neceffity and
powerfulnefs of grace, and that its Chrifl: that muft
give and work faith, and that grace can do the buli-
nefs, and prevail where it is put on work ; ye fliould
alfo confider, and believe the great hazard of mifling
grace, and the advantage that cometh by it ; ye
ihould meditate on thefe thefe things, on the fcriptures
that hold them forth, and on the experiences of the
faints that confirm them, that ye may not only have a
glance and tranfient view of them, but may be con-
firmed in the faith and truth of them. 2. Content
fiot Yourfelves with a general faith of the truth of this
dodrine, but labour to be fuitably affeded with thefe
things that y-e believe ; and tho' every afie-^ednefs be
not fpecial grace, yet I fpeak to them that are ready to
lay the blame and fault on the grace of God, and yet
were never affefted with their own graceieflhefs : ye
fliould (ludy to be affe^ed with the graceieflhefs of
your nature, and let it put you to fome fandified dif-
quiet and trouble, till with Ephraim ye be made to
Jffiite upon your thigh, and till ye be put to a holy de-
liberation and confulration about your own condition ;
a man that is under the hazard of a civil penalty, will
think on it again and again, it will affect him, and he
wiU not be at reft tUd he be without the reach of it ;
much more {liould y« be affedled with the hazard that
your fouls arc in through fin : ye are not excufable,
fo long as ye come not this length. 3. Add to this
diligence in the ufe of all outward means and duties,
whereby, and wherein the Lord ufeth to c(?mmunicate
his grace, abounding always in the work of the Lordy
^s the apoftle exhorteth, i Cor. xy. 58. Be diligent
in
286 ISAIAH LIII. I. Serm. i6.:
in fee ret prayer, reading, medltatiGii, conference,
felf-examlnation, hearing, keeping good company,
and the like, which indeed hypocrites may do, yet
they ceafe not tor that to be duties. 4. Be fincere
and ferious in the ufe and performance of thefe means
Sind duties ; that which I mean, is a moral fmcerity
and ferioufnefs, fuch as a man will readily have in a
civil caufe that he hath depending before a civil judge,
or in hearing of news, or the like, which is a thing
that may be, and is often found in men that are void
of a principle of grace ; and yet people are very oftea
defective in this, and make themfelves exceeding
guilty before God, becaufe they come not this length.
5. .Take heed and beware of entertaining any thing
that holds and bars out grace, or of doing any thing
that may mar or quench the working or moving of
grace ; if ye cannot get Chrift entertained in your
heart as ye fnould, be fure to give it to no other ; if
ye cannot get corruption thruft out, nor mortified,
watch againft the rifmg or harbouring of that which
ye know to be corruption, and againft the entrance
or rifmg of fuch evils, as ye knov/ will keep or put
away the beloved ; guard alfo againft the neglecting
of fuch means, as by the neglect whereof ye may
grieve his Spirit. 6. Study and feek after a com-
pofed frame of fpirit in your ordinary walk, and e-
ipecially in duties of worfhip : Carnal mirth and jol-
lity, loofe company, and fuffcring the heart to go a
whoring after the things of the v/orld, do not only
provoke Chril'l as they are fins, but indlfpofe us for
duty, and mar the exercife of grace where it is, and
keep it back where it is not ; therefore the wife man
faith Eccl. vii. 3. That forrow is better than laughter ;
for by the fudnefs of the countenance the heart is made
better. Carnal forrow is not to be commended, but Ib-
ber fcidnefs, or a grave and compofed frame of fpirit
is better than a light and unfettled frame, it being ve-
ry hard, if not impollible to keep the heart right even
where
Serm. 16. ISAIAH LIII. i. 2S7
where there Is grace, but where there is fome coun-
terpcife ; and it muil be far more impoiTible to keep
it right where the work of grace is not, or but in the
very firft beginnings of it ; and tho' I do not call this
compofednefs of frame, Grace, yet it keeps men ia
fome capacity, yet as it were, to receive grace. It is
faid, Lam. iii. 27, 28. That it^s good for a man that he
hear the yoke in his youth, he fttteth alone and keepeth
Jilence, becavfe he hath horn it upon him, he puts his
mouth in the diiji, if fo be there may be hope : For tho'
croiies are not always bleffed to converfion, yet we
may fee nov.' and then that fad times are the beginnings
of better times ; even in hypocrites, their fad times
ordinarily are their beft times. 1 neither defire nor
allow any to bring crolTes upon themfelves, yet Iwould
defire all to make the beft ufe of any crofs they are
under, and to be acquainting themfelves with their fin
and infirmities, and with their hazard, and fuch o-
ther things as may effed: and compofe them without
nourifliing difcouragement and anxiety ; and to love
as well to fpeak and hear fuch things fpoken of, as
may provoke to fighing and fadnefs, as thofe that may
provoke to laughter : I faid of laughter, (faith Solo-
mon, Eccl. ii. 2.) it is 7uad, and of ?nirth, ivhat doth
it ? and Prov. xiv, 13. E'ven in laughter the heart is for-
roiiful, and the end of that mirth is heavincfs : Though
oft-times our laughter may be fo fmful, yet it readily
more indilpofeth us for any fpiritual duty than forrow
doth ; the heart is like a clock, whereof when the
inner wheels are fet a reeling, it-is not foon put right
and fettled. 7. I v/culd propofe Ephraiin's example
to you, Jer. xxxi. 18, 19. And defire that ye would
in the fight and fcnfe ve have of your fmfulnefs, weak-
nefs, and fillynefs, bemoan yourfelves and your fad
condition to God, put up that prayer to him. Turn
thou me ^ and I flmll be turned : Thefe words flowiag
from fultable fenfe are good ; and then follows, after
that I was turned, I repented : It isobfeivable, that in
the
288 tSAlAM LTIT. I. Serm. i^.
the very entry he is gracioufly taken notice of by thet
Lord, fit rely I have heard Ephraim bemoaning himfelf
thits : So it is with God's people, when they confider
how great flrangers they have been to God, how fin-
iiil and flubborn, and how impollible it is for them
to mend themfelves of thenifelves, they retire them-
i'elves into fome corner, and there bemoan their cafe,
and cry out, O ! what a fmful nature is this, and
when will it be amended ! / am as a bullock unaccuflom*
ed to the yoke, fays Ephraim, and the Lord tells, he
heard and obferved it ; when poflibly he thought he
"Was fcarcely, if at all praying, but rather fighing out
as it were a fhort ejaculation to God, O ! that I were
amended ! the laft word of his prayer is, Turn thou
me, and IJhall be turned, or convert thou me, and I
Ihall be converted : He fees that when all is done, he
mufl cleanfe his hands and leave the matter to God )
I cannot, but thou canft work the work, and it ends
fweetly in words of faith, for thou art the Lord my
God ; and where words of faith are after ferious exer-
cife, that exercife hath often times faith going along
with it ; hence are thofe words. Lam. iii. 20. Iffo be
there may be hope : Pfal. cxix. Incline mine heart, open
mine eyes, &c. and Luke ix. 13. How much more will
your heavenly Father give his holy Spirit to them that afk
him ? It is good to pray for the efficacy of grace, and
to offer ourfelves fubjeds to be wrought upon, and
©bjeiEls to receive what grace offers to us.
As we began thefe diredlions with a word of cau-
tion, fo we would clofe them: Do not think that
thefe things in a natural man, following his fmful
dourfe, will bring forth grace ; neither conclude, that
where thefe things only are difcerned and no more in
fome perfons, that there grace is wanting. It being to
help fuch forward that we mainly fpeak to them : only
in fome, i. Keep clean and clear the light ye have.
2. Improve the ftrength bellowed. And 3. What ye
have not, put it over on God, and feek from him,
who
Serrn. i5. ISJiJH Ltll. i. i^
who hath grace to give for working that in you ; and
it would feeni that in reafon ye (hould refufe none
of thefe three, l. We fay, keep clean and clear your
light, for if ye detain the truth of God in Unright*
eoufnefs, and make as it were a prifoner of it, by fet-
ting a guard of corrupt affedions about it, ye may
bring on blindnefs. 2. Improve what flrength ye
have, for if ye improve not your ftrength, were it
but in natural parts and endowments, that makesi
you inexcufable, when fpiritual and gracious quali-
fications are denied to you, for ye have procured this
to yourfelves. Are there not many things that y^
thought yourfelves able for, that ye never ferioufly
oiice eflayed ? Much more might have been done as
to repentance, love to God, charity to others, and
the like : And when ye have not flfetched yourfelves
to the utmofl; in thefcj there are fure many things left
undone that ye might have done. 3. "What ye can-
iiot do, or find yourfelves unable to do, put it ori
God to do for you, ferioufly, humbly, fingly, and
felf-deriiedly ; for if ye come not to God with thai*
which ye are unequal and unable for, ye are dill fliort
of your duty, and without excufe. Take thefe then
together^ improve any ftrength ye have according ta
any meafure of light God hath given you ; and com-
ing to God thro' Jefus Chrift, feek what ye want from
him, and leave the acceptation of your perfons and
of your performances on him. This is the refult of
all that We have fpoke of this doflrine of grace, that ye!
may not take occafion from the way of God's difpen-
fmg grace, to continue gracelefs, which if ye do, it
will be ground of a moft grievous challenge againfl
you ; but that you may fee an excellent confiftency
betwixt the fovereignty of grace, and your going a-
bout the means appointed of God in order to faith and
converfion, and the (ludy of holinefs ; that ye may go
on in the ufe of thefe means, with an eye to grace, irl
the fenfe of your own infufficiency to think as of your*
Vol. I. No. 3. O o fslves.
290 JSAJAH LIII. Verfe 2, 3. Serm. 17.
fetves, fo much as a good thought, leaving all your
duties at Chrill's feet, walking before him with (lop-
ped mouths ; when any thing is wanting, (landing at
his door and begging it from him ; and when any
thing is received, afcribing nothing of it to yourfelves,
but giving him all the thanks, praife, and glory of it.
To him be praife for ever.
SERMON XVIL
Isaiah LIII. Verfe 2, 3.
Verfe 2. For be Jh all grow up before him as a tender
plant .y and as a root out of a dry ground : be hatb no
form nor comelinefs ; and ivben wejhallfee him, there
is no beauty that wejhould defire him.
Verfe 3. He is defpifed and rejected of men ; a man of
f arrows, and acquainted with grief ; and we bid as
it were our faces from him : he was defpifed, and we
ejlcemed him not.
N the former Verfe the prophet hath alTerted the
rarity and fcarcity of believing the gofpel, and re-
ceiving of Jefus Chrid offered therein, who hath be-
lieved our report? faith he, who hath made Chrifl ?
And to whom is the arm of the Lord revealed ? To
whom hath this gofpel been made e(Fedual by the
power of God for the engaging of their hearts to him ?
In thefe two Verfes he gives a reafon as it were of
this, which runs upon thefe two. i. The low ap-
pearance of our Lord Jefus Chrid in refpecl of his
outward condition, it hath no outward beauty, fplen-
dor nor greatnefs to commend it, but is attended
with
Serm- 17. ISJIJHUIL Vcr/e 2, ^. 291
with much meannefs, and with many affliftions. 2.
The itching humour of men who are taken up with
worldly grandeur, or greatnefs and glory, and make
little account of any thing that wants that ; as if he
faid, it is no wonder that Chrifl: get few to believe on
him, and that few receive this gofpel, for he will not
come with much worldly pomp and grandeur, which
the men of the world greatly affed; and are much
taken up with.
To open the words a little, we (hall firfl confider
the matter of this reafon and then the confequence of
it ; or what influence it hath on mens offending at
Chrifl, and continuing in their unbelief: only we
/>^ (hall p«nnit two or three words to both.
That which we premit firfl is this. That the he that
is here fpoken of, is our Lord Jefus Chrifl who in
the New Teflament hath this text applied to him, for
albeit there be no be fo exprefly mentioned in this
chapter before, yet in the 13 Verfe of the former
chapter, to which this relates the be that is fpoken of
here, is called the Lord's fervant ; and it is faid of him
that he /hall be exalted^ and made very high ; and it is
not unufual to fpeak of Chrifl Angularly by a relative
without an antecedent, as Cant. i. 2. Let him kifs
me with the kijfes of his mouth ; becaufe Chrifl to belie-
vers is fo fmgular an one, that whenever he is fpoken
of by way of eminency and excellency, as here, they
cannot miflake him, or take another for him. 6V-
condly, this want of form and comelinefs is not to be
underftood of any perfonal defeat in our Lord*s hu-
man nature, but in refpe£l of, and with reference
to the trad of his life, and what accompanied his
humiliation, to wit, that it was low and mean, with-
out that external grandeur, pomp and fplendor of
outward things, which the world efteem to be com-
linefs and beauty. 3. Where it is faid, Heflmllgroiv
up before him^ hz. It relates to the hearers of the re-
port of the gofpel concerning him, or to the man that
O o 2 believes.
29« ISAIAH lAW. Verfe 2, y Serm. 17,
believes not the report fpoken of before ; and fo re-r
hues to the words of the firft verfe, who hath believed
our report? which is certainly meant of the man that
hears of him, and to whom he feems nothing worth,
becaufe of his mean and low outward condition; for
if we fliould apply it to God, we cannot fee how it
will fo well infer the fcope, and be the reafon of the
iinbelief aiTerted formerly, for which end it is brought
in here.
We come now to open the words a little, and here
we would know that Chrill's low condition is two
ways fet down in thefe two verfes. i. In the 2d ver.
In refped of his want of the abundance of the things
pf this world, 2. In the 3d ver. In refpeft-of the
acceffion of outward erodes and afflidlions ; for not
pnly doth he w^nt credit, refpect and efleem, but he
hath contempt, defpight and reproach ; Not only
wants he great riches, but he hath poverty, and is \r\
;i poor and low condition. The firfl verfe exprciTeth
him negatively, to be no worldly great man ; The fe-
cond verfe ejcpreffeth him pofitively, to be a mean
anddefpifed man, i. Then thefe words. He JJmll ^roiv
■^p as a plant out of a dry ground, are expounded by
the words following, He bath no form nor comelixiefs ;
For as flirubs or fcrogs growing up out of dry ground
ihrink and wither, when trees are planted in a fat foil
are frefli, fair and beautiful : So (hall it be with Chrift:
when he comes forth (faith the prophet) to the eyes
of the world ; he Oiall, as it were, be like a fhrub in
the edge of a heath- Our Lord had perfonal and
much divine comelinefs in him, as we may fee, John
i. 4. Where he faith that the word was made flejh,
and dwelt among us, and we beheld his glory as of the
only bigot ten of the Father, full of grace and truth ; but
the comelinefs here fpoken of, is that outward ftate,
pomp, and fplendor v/hich great men in the M'orld
ufe to have, which Chrift wanted : This is confirmed
by the following words. And whe?i we fh all fee him
there
germ. 17. ISJfJH LIII. Ver/e2, 3. 295
t/jcrc is no beauty that we JJiould defire him. There is in
rneji naturally a delight and complacency in that
which is beautiful to the natural eye: but, faith he,
there fhall be no fuch thing feen in Jefus Chrifl: when
he cometh ; and therefore no great wonder that few
believe on him. And that he faith ive^ it is either
according to the phrafe ufed in fcripture, to make
fome very hard thing digeft and go down the better
with the hearers, whereof the fpeaker is not guilty j
or it is his expreffing what is the humour generally in
3II men naturally ; as if he had faid, had even we who
are elecl and godly, no more but carnal eyes we would
think no more of Chrifl than others ; for we iliould
get no fatisfaclion to carnal reafon.
The fecond thing whereby his low condition is fet
out, is in thefe words, lie is defpifcd ajid rejeSled of
men, he. Not only fhall he want that which carnal
hearts and eyes feek and look after, but he fhall be 'Lo
very low, that men fliali fet him at nought, mock and
reject him: and what wonder then that he be not be-
lieved on ? A 7nan offorroivs ; as for the courfe of iiis
life, it fhall be fpent in forrows ; and acquainted zuith
^rief ; he fliall not be a man that fhall be a llranger
to croft'es, griefs, and heavinefs, but he fiiall be fami-
liarly acquainted with them, and they with him ; and
ice bid as it iverf our faces from him ; a confequent of
the former. As men will not give their countenance
to them whom they defpife ; fo, faith he, we fhall
think fhame to fee or look at him; he fhall be the ob-
jed of men's contempt and fcorn, and we fliall not fo
much as countenance him; he flrdU be defpifed and
fet at nought by Herod and the Roman foldiers .• ayid
ive efteemcd him not : That is, v/e the people of the
Jews, who owe him more refpcft, elteemed him not.
And hence he concludes, that it is no wonder that
but few believe on him. And fo in the words follow-
ing he goes on to defcribe his humiliation, and to
remove the offence that might be t^ken at it j Sure/y
be
S94 ISJIAHLUL Verfei,^, Serm. 17.
be bath borne our griefs^ &c. as if he had faid, There
is no fuch cauie to fhun and Rumble at Chrill for his
lownefs and bafe outward condition ; for it was not
for himfelf but for us that he became fo low, and
therefore it did not become us to think fo little of him ;
his griefs and foriows are human infirmities that he
fubjected himfelf to for our fake ; for the wrath of
God which he fuffered for us is fpoken of afterwards.
And becaufe there is great difference betwixt Chrifl's
bearing of infirmities, and our bearing of infirmities,
he being like to us in all things, except fin ; I (hall for
clearing of this, name three diftinftions given by di-
. 'Dines when they difcourfe of this fubjed.
J . They diflinguifli and put ji difference betwixt the
taking on of infirmities, and the contracting (9/" infirmi-
ties. The taking on of infirmities, is the affuming of
the effed: without the caufe, the infirmity without the
finful defe£t ; contracting of infirmity is the drawing
on of the defeCt, with, and by the caufe. Now, we
draw on the caufe with the effed ; Chrift took on the
effect, but he had no finful defedt in him to draw on
fuch infirmities ; he might have taken on the nature
of man without the infirmities, if he had fo pleafed,
but he took on the nature and infirmities without the
caufe. 2. They diftinguilh betwixt thofe infirmities
which are fimply natural, fuch as man might have had
though he had never finned, and thofe infirmities
which flow from man's nature, as fallen and corrupt-
ed. The firfl fort may be called pajjtve, and relate
to fuffering, as to be hungry, thirfiiy, weary, fenfible
of that which hurts the body : The fecond fort may
be called adive^ and are finful, as flowing from fin,
and tending to fin, as inclination to ill, and indifpo-
fition to good, dulnefs as to the knowing of God's
mind, is>'c. Our Lord took on the firft fort of infir-
mities that are fimply natural, and may be without fin ;
but he was free of the other that imply corruption in
the nature : He was in all points iewpted like as we.are^
yet
Serm. 17. ISAIAH LIII. Verfe 2, 3. 295
yet ivithoitt ftn, faith the apoftle, Heb. iv. 15. 3.
They diftinguifh infirmities into thofe that are called
natural and common to all men as men, and thofe that
are perfonal and acquired, as flowing from fome de-
feat in generation, or are drawn on by fome intempe-
rance, groffnefs in the life and converfation. As fome
families are fubjeft to difeafes that come by generation ;
others draw on difeafes by whoredom, drunkennefs,
and the like. Now our Lord was free of thefe laft ;
becaufe, being conceived by the Holy Ghoft in the
womb of the Virgin, there was no defeft in his gene-
ration ; and being blamelefs in his life and converfa-
tion, he could acquire none of thofe infirmities ; and
therefore the infirmities which he bare are of the firil
fort, that is, fuch as are common to all men, and to
men as men. And hence we think it probable which
fome fay, that as our Lord was not fick, fo he was
not capable of ficknefs, being fo perfed in his confti-
tution or complexion ; which nftikes for the glory of
grace, and faith. That our Lord behoved to die a vi-
olent death, there being no principle in him tending
to a natural death, though notwithftanding he died
moft willingly to fatlsfy juftice for fmners. And this
may ferve to explain thefe words. That he was a man
of forrows, and acquainted with grief.
We come now to obferve fome things from the
words. And i. From the condition our Lord is de-
fcribed to come to the world in ; obferve. That the
Mefliah, the Lord's fervant that was to redeem his
people, was to become man. This is here fuppofed
and prophefied of, as the firft ftep of his humiliation,
he is called a man ; and it is an aggravation of it, that
he was to be a man of for rows : Or taking our Lord
Mefliah to be already come, we may take the ohferva-
tion thus, that the Lord Jefus Chrift, the eternal Soa
of the eternal Father is alfo a true and real man ; a
common truth yet a truth fundamental to the gofpel,-
whereof we are not to think the lefs or the worfe, be-
caufe
396 tSAlAH Llir. Verfe 2, j. Serin, i^,
caufe It Is a common truth : When the fulnefs of time
came (faith the apoflle, Gal. iv. 4.) God fent forth his
Son made of a ivo?nan, made under the law ; who, as
it is, Phil. il. Thought it no robbery to be equal isjith
Cod, yet took upon him the fhape of a fervant, and was
made in likenefs of men, and being found in fafhion as a
man, he humbled himfelf, and became obedient, kc. So
Heb. ii. 14. it Is faid of him, That forafniuch as the
children are partakers of flejh and blood, he alfo himfelf
Ukewife took part of the fame, &c. Andver. 11. Both
he that fanilifieth and they that are fanclifed are all of
one, for which caufe he is not ajlsamed to call them bre-
thren ; and ver. 1 6. He took not on him the nature of
angels, but he took on him the feed of Abraham, where-
fore in all things it behoved him to be 7nade like unto his
brethren ; he was made evgn like unto us in ail things
except fin. And if we look to the way of grace^ there
was good reafon for this, that the Redeemer of fmners,-
behoved to be man. ° x. If we confider the interpofed
or adjoined threatning to the covenant of works, The
day that thou eatefi thou fh alt fur ely die ; there mud be
a fatisfaclion to juftice, and the curfe threatened muft
be borne. 2. The curfe mud be borne by man ; the
nature that finned mull die ; the party offending muft:
Satisfy in his own perfon, or In a furety. And 3. By
our Lord's becoming man, i. He came to have a
right, as being near a-kin to finners, to redeem them.
And 2. By this the law hath right to purfue and ex-
aft the debt of him. And 3. By this grace hath ac-
cefs to commend the Redeemer of finners to finners,
ileb. ii. 17, 18. and iv. 15, 16. Wherefore in all things
it behoved him to be made like unto his brethren, that he
might be a merciful and faithful high priefi, &c. And
that we have fuch a Redeemer, it makes God fecon-
cileable, and grace to have accefs, 1 Tim. ii. 5. There
is one God, and one Mediator bettueen God and man, the
man Chrijl 'Jefus, and this gives man accefs to come
to God. 4. This makes ths myft:ery of godllnefs to
fhine
Sei-til. 17. iSAlAH LIII. Verfe 2, 3. ^97
fliine the nlore radiantly, and the wifdom and love of
God to (lilncthc more confpicuounythrou.qh it, 1 Tim.
iii. 16. Without contro^oerfy great is the my fiery of godli-
ncfs^ God manifejied in the ficjh : iind John i. 1 4. The
ivord was made jlefh^ and dwtlt amon^ us, and we be-
held his glory^ kd
bye I. It ferves to he a prop and foundation to our
faith ; we rhay fay of this truth, as the apoftle, fpeak-
ing of the refurredion, i Cor. xv. 14. faySj IfChriJi
be not rifcn^ then our preaching is vain, and your faith
is vaini If Chrifl were not man, our preaching and
your hearing were in Vain* 1. By this we have an e-
vidence that our Lord is the true Mciliah, who was to
become man. 2. By this We fee a clear way how he
was liable to our debt, and how his latisfaclion is com-
municable to us. And 3. In this alio we fee a maiii
and moft attraftive argument to draw fmners to Cbrifl
for the a6tual applicaiion of his purchafe : Our Lord
Jefus is man, our brother, made of a, woman, made!
tinder the law : O ! this puts a fweetnefs and lovelinefs
On the Mediator, to commend him to fmners for the
engaging of ^heir hearts to him;
And fhereforCj as a fecond ufe of it, feeing there
is a Man-Mediator, 1. We pray you, men and women^
negled not fuch a falvation as is to be had by his be-
coming manj but let this argument prevail with yoii
to make ufe of him, that he is a true man : And we
may lay, when this Son of man comes in the clouds
to judge the world, it will be one of the greateit aggra-
vations of the fin of unbelievers, that he came thus
low as to be mart for the good of men, aiid yet was
not made ufe of by theuK 2. Sinners that would
come to him, may on this ground be confident and
cheariul: The Steward of grace is a friend, he is a
man, rheii brother, and claims kindred to ihcm, that
honellly aim to do the \v\\\ of his Father, IVhofoevcr
Jhall do the will of my Father, faith he. Mat. xii. the
fame is my brother, fifler, and mother. Sinners wrong
Vol. L No, 3. Pp Chriit
298 ISAIAH LTII. IWfc 2, 3. Serm. 17,
Cnrifl and themfclves often times, when they fland
aloof from this cordial of confolation, that by Chrilt's
becoming man is allowed them. Indeed if we were
immediately to go to God, who is a confivuingfire, it
were no wonder that we Itood at a didance ; but when
God is in the Mediator Chrifl:, God-man, to recon-
cile the world to himfelf, as the word is, 2 Cor. vi.
Lei us, as the apoftle faith, Heb. iv. ult. come boldly
vnlo fhe throne of grace, that ijoe may obtain mercy, and
find grace to help in time of need. O ! make this ufe of
it, becaufe he is a friend that fits on the throne.
2d')', Obferve, That our Lord Jefus did not only
become man, but a man in an exceeding low and af-
fli'ited condition. It had been much for the Son of
God to have come in the fliape'of a man, though he
liad been emperor of the whole world ; but he thought
not that meet ; for fmce it was his errand in his tirft
coming, not to judge, but to fave the world, became
net to be miniftred unto, but to minifler ; and there-
fore John xiii. 12. he waiheth the feet of his difciples.
We may take both the branches of the doctrine toge-
ther, our Lord Jefus not only became man, but he
was a man witlicut all worldly grandeur or pnmp, in
a low and mean condition ; and not only dicl he want
that grandeur, but he had much afflidlion, (hame, and
forrow in the place of it. Need we to prove this? a-
ny who are acquainted with the hiftory of the gofpel
know it ; he was for the whole tract of his life, not
only in a low condition, but a man of forrows, griefs,
and affiitlions ; under much perfecution, contempt,
and reproach. We might inftance this i. In his
birth. 2. In his life. And 3. in his death. I'he
meannefs and lownefs of his condition, and the afflic-
tions he met with appear clearly in all thefe, wherein
ye may behold the glory of grace and of truth ; for
the more low he became, the more doth the glory of
grace (hine, and the more alfo doth the glory of truth,
in that he fulfilled all righteoufuefs.
I. Then
Serm. 17. ISAIAH LIII. Verfe 2, 3. 299
1. Then for his low condition, and that i. In his
birth, he was not born of any of the greateft queens ;
however, the birth of Mary was noble, yet ihe was in
a mean condition, efpoufed to a carpenter ; he was
not born in a great palace, but in a common inn,
which too being taken up with guefts, his mother
was thruft out, or conftrained to betake herfelf to a
(table, where our blefied Lord is brought forth, and
laid in a manger, crib, or ftall, out of which the
beads eat their meat, for his cradle ; neither was the
room hung with rich hangings and tapeftry, as the
rooms of great ones ufe to be. 2. In his life he was
low ; for no fooner is he born but his mother is forc-
ed to flee away with him to Egypt ; he dare not be
feen ; and when he returns, he cohabits with, and
ferves his fuppofed father and his mother, was obedi-
ent to them, ran their errands, and wrought their
work ; therefore he is called, Mark vi. the carpenter »
There is no outward or worldly pomp and grandeur
here, and thus he was for the fpace of thirty years.
And then when he came to his public miniltry, he
hath no great men for his followers and difciples, but
a few poor fifl-iermen, over whom he exalts not him-
felf loftily, but humbles himfelf to wafh their feet,
and to ferve them. And to hold forth this a little
further, ye may take notice of lome fcripture expref-
fions to that purpofe ; as namely that of Luke ix. 58.
I'oxes have holes ^ and the birds of the air have ne/is^ but
the Son of man hath not where to lay his head ; that of
John i. 10, II. He ivas in the worlds and the tvorld
li-as made by him^ and the ivorld knew him not ; he
came unto his oivn^ and his oivn received him not ; tho*
he could have made a thoufand worlds at a word ; yet
lo low was he, that he had not a foot of ground to
lay claim to, or to lean his blcffed head on. And if
we look to Luke viii, we find that he was provided for
in his neceflity by fome few women, fuch as Mary
Magdalene, Joanna, Sufanna, and others, who mini-
P p 2 Jired
300 ISJIJH Ull. Vcr/e 2,^. Serm.'i7.
Jlred to hi?n of their fuly'iance ; he lived upon the cha-
rity ol others ; and yet i Cor, viii. By his -poverty he
made many rich : And when he went from place to
place, his diet was often a feeking, neither do we
read of any great cheer he had, but of Tome barley
loaves and fiflies : And often the difciples were fent
to feek for meat for him. And 3, When it comes to
his death, O! how very low is he brought there?
When he is crucified, they hang him up betwixt twq
thieves, as the moft notorious malefaftor of the three;
and he could hardly come under greater reproach than
was call: upon him at his death ; and as a dead man
being jeally dead, he is laid in the grave and buried,
as if death had gotten the viclory over him ; and fo
he dies a molt fhameful death, after he had lived d,
inofl mean and abjeft life. ,
2. For his alHided condition, it is clear if we con-
fider, what troubles did accompany him in his life,
and at his death. No fooner wao he born, but he is
perfecuted by Herod, fo that hinUelf and his parents
mufl needs flee down to Egypt, and they being but
poor folks, behoved in fo long a journey to meet with
many difficulties : That they were but poor may be
feen by Mary's o'Jeving after her purification. And
when he came forth in his public miniftry, at his,
very entry to it, he was moft terribly tempted of the
devil, taking occafion of his hunger after long fading ;
and all along the exercife of it, what contradidiori
did he meet with fron-i the fcribes and Pharifees ?
liow did he travel on his feet from place to place?
Ofteri fubjecl to wearinefs and fainting ; fometimes
men will not fq much as give him lodging, which he
fulFers patiently, and rebukes his difciples for their
impatience and prepoflerous zeal, Luke ix. Many
calumnies and reproi^ches were call upon him ; He
was called Bee!zehid), a deceiver^ a friend of publicans
pidfiv.ncrs ; How did fome of his h^iends, according
to the tleih, fnarl at him, and offer to bind him as j\
mad-
Germ. 17. ISAIAH LIII. Verfe 2, 3. 301
mad-man ? What plots and confpiracles were laid and
rnade to take away his iifti ? And when it came to the
upfhot of all, Peter fhamefully denied him and all the
other dil'ciples forfook him, and fled. Many other
things befel him, as may be feen in the hiflory of his
fuft'erings, written by the evangelifts. We read that
he wept thrice, to let us know that it was his fre-
quent and familiar exercife ; and a little before his
death we read that he was in a great agony, and did
therein fweat blood, and offered prayers with ftrong
cries and tears, but we read not that he did laugh, or
that ever any wordly mirth was found in him, which
clearly makes out this truth. That he was a man of for"
rows^ and acquainted with grief.
For Ufe, it would require the tongues of men
and angels to fpeak of it, it being the mofl: remark-
able and foul-refrefliing fubjeft that ever the world
heard of, even that of which the angels fmg, Luke
ii. 10, J I- Good tidings of great joy ivhichjljall be to all
people, that unto you is born in the city of David a Sa"
viour, ivhicb is Cbrifi the Lord. And this jloall be a
fign to you^ ye fljall find the Babe wrapped in fiv addling
cloalhs, lying in a ?nai}ger, Sure we fliould not fing
lefs, but more than angels, men being more concern-
ed than angels in thefe things ; and therefore, i. Be-
hold, believe and wonder, that he ' that was rich be-
' came poor, that we through his poverty might be
' made rich ;' that ' he that was Lord of all became
' fervant to all ;* that he * that was the infinite God,
' the exprefs image of his Father's perfon, and thought;
' it no robbery to be equal with God, yet humbled
* himfelf and became of no reputation; and took oa
' him the form of a fervant,' &c. Behold, we fay,
believe, and wonder at this, 1. In refpedt of the
caufe it came from, to wit, everlafting love ; he did
and fuffered all this mofl willingly, there was no con-
ftraint on him, but as it is, Pfal. xl. ' He delighted
^ to do his Fi^ther's will j h^ had power to lay dowa
« his
302 ISAIAH lAW. Verfe 2^ T^. Serm. 17.
' his life and to take it np again.* 2. In refpedt of
the end, it was not to add to his own glory ; for as
God, his glory being infinite, it was not, neither is,
capable of diminution or addition ; but he became
poor that we might be made rich ; he was a man of
forrows, that we might be made to rejoice ; he wept
that we might laugh ; he wanted that we might have :
Is not this love (tooping thus low to be wondered at ?
* God commendeth his love to us.* faith the apoftle,
Rom. V. 8. ' That while we were yet fmners Chrift
* died for us ;* and faith himfelf, John xv. ' Greater
* love hath no man than this, that a man lay down
* his life for his friends ; but when we were enemies
* Chrid died for us ;* were it then an unfuitable ufe
6i this doftrine, to be beholding, believing, and
wondering at his love, and to be often thinking and
faying, ' What is man that God fhould be mindful
' of him,' as to fend the heir of all things, his own
Son into the world, as his great ambaflador and com-
jni^ioner, to negotiate a peace betwixt himfelf and
rebel-fmners, which he was to purchafe by becoming
fo very low, and by fuffering fo very much .''
2. See in this the great evil and hurt of fm, and
the difficulty of making peace with God and a fmner
vho hath provoked God, Is it a little matter that
jmade our Lord condefcend and (loop fo low ? O ! if
men knew the evil of fin ! and that e'er juftice could
be fatisfied, the Son of God behoved to become man,
and a deeply humbled man : The fword of his aven-
ging judice, behoved to awake againii: him, and fmite
rhe man that was his Fellow, rather than that fin
fliould go unpunifhed, and jufHce fliould want fiitis-
fadion ! Beware llightly to boalt and brag of mercy,
or to think it eafy to make your peace with God ;
and remember, that // is a fearful thing to fall into the
bands of the li'ving God.
3. See in this, much condefcenfion in our blefled
Lord Jefus j and a motive as well as a copy of pa-
tience
Serm. 17. ISAIAH LIII. Verfe 2, 3. 303
tience in him, who is content to be made of a woman,
made under the law, and takes on a mean and afflic-
ted ftate of life in the world. It is a wonder that
Chri(t's members fhould take fo ill with a mean, fuf-
fering, and hard lot, feeing their lot is far, very far
from the contempt, reproaches, forrows, weights, and
griefs that accompanied their Head and Lord ; and it
is a fhame that believers minds and hearts fiiould be
fet fo much on thefe things, that he who was and is
their Lord and Mafter, and the Heir of all things,
polfeffed fo little of; or that they fliould place their
happinefs in whole or in part in the enjoyment of
thefe things, or their mifery in the want of them.
More patience under the crofs, under watchings, vvea-
rinefs, reproaches, Iffc. would become us much bet-
ter ; our bleffed Lord Jefus had a great many more.
4. Take this to be not only a motive to patience in
refpefl of outward things, but a ftep and ground of
encouragement to go forward to Chrifl: with every
want fpiritual and temporal. It is much that our
Lord became man, but it is more that he became a
man under griefs, affli(5lions, forrows, and tempta-
tions, and was fubjecl to death itfelf; and that he
hath bowels of fympathy from experience of thefe
temptations, vexations, and forrows, as they are fm-
Icfs, as is clear from Heb. ii. and iv. at the clofe ; he
knows what hunger, thirft, poverty, contempt, re-
proach, and perfecution are ; he knov^s what it is to
be fet upon with the violence of a temptation, though
there was no fm in him to comply with it.
5. Obferve here a mod real Saviour, fmce he is a
filtering Saviour. Why did our Lord become thus
low ? but that he might come under the curfe in the
feveral degrees of it, for the fatisfying of juftice for
our fms. And fee in every part of Chrift's fuffering,
a reality of the grace and love of God ; a reality in
the covenant and bargain of redemption ; a reality in
Chrift's fatisfying of juftice, and performing his en-
gagement
504 IS A J AH LlII. Vcrfc 2, 3. Serm. if.
gagement according to the tenor of that tranraclion.
And feeing there is a reality in (his Saviour, and in
his fuffering and fatisfying of divine juftice^ and in
the price that he paid to the full ; Put not this Savi-
our again to open jloame^ as the word is, Heb. vi. 6.
Tread not the Son of God under foot ^ neither account the
blood of the covenant an unholy thing ; do not dcfpite to
the Spirit of grace, as it is, Hebv x. 29. He hath fuf-
fered enough already, let him not be a fufferer again;-
O ! grieve him not by your unbelief, but give hint
credit by adventuring your fouls on him upon his own
terms; yoii yourfelves will have the advantage, and
he the glory. This is the pure fitnple truth of the
gofpel ; do not only receive it as a truth, but receive
him that holds it forth, and let your hearts clofe with
him, and your faith feed upon him, ivho became poor,
that ye through his poverty might he made rich. Happy
they for evermore who are made rich through his po-
verty, and miferable are they, and much more miler-
able eternally will they be, whofe practice faith, that
they think they have another way to be happy than
by his fuffering and fatisfadion, and in difdain reject
both him and it»
SER-
Serm. 18. ISAIAH LIII. Verfe 2, 3. 305
SERMON XVIIL
Isaiah LIII. Verfe 2, 2,-
Verfe 2 . For he JJoall grozu up before him as a tender
plants and as a root out of a dry ground : he bath no
form nor comelinefs ; and when wefhali fee hi?n, there
is no beauty that ivefoould dcfire him.
Verfe 3. He is defpifed and rejeBed of men ; a ?nan of
forroius, and acquainted ivith grief ; and we hid as
it were our faces from him ; he was defpifed, and we
ejteemed him not,
F our hearts were fuitably tender, the reading of
of thefe words, knowing of whom they are fpoken,
would fome way prick and wound them : It is hard
to determine, (though it may be we fhould not make
the comparifon) whether there is more grace in our
Lord's condefcendence, or more wicked nefs and per-
verfenefs in the unkind and ill treatment that he gets
from finners : But furely there is much grace on the
one fide in his coming fo low, and much wickednefs
and perverfenefs on the other fide ; for what meets he
with, even the bleffed Jefus, Wlm is the glory and
prafe of all his faints ; yea, the brightnefs of his Father s
glory? He is defpifed and rejeded, and we efleemed him
not : Even when he thus humbled himfelf, and took
on him our nature, and was and is profecuting the
work of our falvation, and evidencing his grace in an
unconceivable manner.
Thefe are the two things that are fpoken of here, ,
his condefcending to be a man, and a meer man ; and
which is yet more, a jnan of forrows, and acquainted
with grief ; which if wc believed, and knew really
Vol. 1. No. 3. Q^q what
/
3o6 ISAIAH LIII. Verfe 2, 3. Serm. ig.
Tvhat he were, that it was even he, by whom all things
•Lucre created, ivho is the beginning of the creation of
God, the firji born of every creature ; yea, he for iuho7n
all things were created, for whofe glory the world and
all things in it were made and continue ; he for whom
all things are as their laft end, and through whom
they are preferved in their being, and governed in
their operations, and (liall be feen to tend to his glo-
ry in the clofe ; we would certainly wonder more at
this his condefcendence : And yet alas, it is he that is
defpifed and rejected, and that we hid, as it were, our
faces from, and would not give him our countenance :
It is he by whom the world vv'as made that is defpifed,
and we efteemed him not. And this is the fecond
thing in the words which we are now to fpeak to,
even the abominably linfuitable meeting that men give
to our Lord Jefus, who hath fo far condefcended, as
to leave fome way his Father's glory, not to receive a
kingdom of this world, but to be trod upon in it as a
worm : He is defpifed and rejected, and we will not
entertain him, nor make him welcome when he com-
eth : We efeemed him not.
Only take this advertifement for clearing of the
words, and for grounding of the doftrine, that this
that is fpoken of Chrid's humiliation, and man's
(tumbling at it, is not precifely to be reftridted to his
humiliation in his own perfon only, and mens ftum-
bling at that, for it is given as the reafon of mens
(tumbling and offending at Chrilt in all times : But it
is to be extended to Chrilt in his gofpel and ordinan-
ces throughout all ages, and fo it comes in as the rea-
fon why fo few believe on him. If ye a(k the reafon
why men do not now believe and receive Chrift in the
offer of the gofpel ? Here it is, for we ejleemed him
not, for he jhall grow up before him as a tender plant :
He fhall be mean and contemptible to the men of the
world, and in an afflicted condition, therefore he is
Bot elteemed, therefore he is not believed on.
Thefe
Serm. 18. ISAIAH LIII. Vcrfc 2, 3. 307
Thefe two are the main dodrines to be fpoken to
here, i . That Jefus Chrlfl who thus condefcends and
humbles hinifelf for the falvation of loft fmners, is not
cfteemed, but defpifed and undervalued, which is im-
plied in the words, nvhen we Jhall fee him, there is nu
beauty that wc jhould defire him ; and is more clearly
holden out in the following words. He ivas defpifed^
and we ejleemed him not. 2. That this undervaluing
and little adeeming of Jefus Chrift, is the great ground
of mens unbelief, or the reafon why men do not be-
lieve on him, even becaufe they think him not wor-
thy the receiving ; two very clear truths in the words
and in experience, though as fad in their confequents.
As to the I. "Which is this, that our Lord Jefus
Chrift is ufually and ordinarily exceedingly underva-
lued, and little efteemed of by the men of the world,
to whom he is offered in the gofpel : There are two
things implied and fuppofed here in and about the
dodtrine, that will clear it, and be as two reafons of
it. I. That he hath no form nor comelinefs, and no
beauty whereof he fliould be defired ; which holdeth
out this, that men are ordinarily taken with, and feek
after worldly grandeur and greatnefs, fplendor and
beauty ; that is it that filleth mens eyes, and is that
which Chrift wanted. This we fay is one reafon why
Chrift is fo little thought of, even becaufe he cometh
not with external pomp, obfervatlon and grandeur,
nor with great temporal gifts to his followers : That
which mainly is defirable to natural men, is that
which hath earthly beauty in it ; a very deceitful con-
iideration and ground, though fuch an one as men
are often carried away with, and therefore they defpifc
and reje^ the Saviour. 1. Which is another reafon
of the do£lrine, and alfo clearly implied, that our
Lord Jefus Chrift's humiliation and coming fo low for
man's fake, his very condefcending and ftooping for
their good, is the great ground of their ftumbling at
him J and becaufe of that he is the lefs thought of:
C^q 2 Evett
3o8 ISAIAH LIII. Ver/e 2, 3. Serm. 18.
Even the very height of his grace, and that great
flretch thereof that the Son of God became thus low
as to become man, a mean man, and a man of for-
rows, is a greater ground of (tumbling to men, than
if he had never become thus low : Now thefe two be-
ing fuppofed, and thus explained, the doctrine is clear ;
to wit, that Jefus Chrift that became man, and per-
formed the fatisfaftion due to the juftice of God for
our fins, is ufually and ordinarily difefteemed and un-
dervalued by them to whom he is offered in the gof-
pel. 1. It was fo under the Old Teftament, and is fo
likewife under the New : What is almoft all the gof-
pel fpent on ? but to hold forth Chrifl upon the one
fide to be a man of forrows, and upon the other fide
to fiiew that men efteemed him not : How was he un-
dervalued at his birth, when his mother was thruft
out to a ftable, and he laid in a manger ? And no
fooner doth he appear in the exercife of his public mi-
nidry, but his friends offend at him, and look on him
as a diflracled man, Mark iii. His countrymen con-
temn him, and were offended at him, Mark vi. Is not
this, k\y \.h.Qj, the carpe?itcr, the fon of Mary, the bro-
ther of James and Jofes ? And how was he efteemed,
or rather difefteemed and undervalued at his death ?
So that it is faid; A6ts iii. 14. ' They denied the ho-
* ly and juft one, and delired that a murderer lliould
* be granted unto them :' They rejected the prince of
life, and chofe Barabbas ; and judging him not wor-
thy to live, they cry aivayivith him : Hence our Lord
faith. Matt. xi. ' Bleffed is he that is not offended in
' me,' which infinuates that there were but very few
to whom his humiliation proved not a flumbling block.
3. It we confult experience we will find this to be
ti ue. How little is he thought of among Turks ? a-
mongfl whom his precious name is blafphemed, tho*
they pretend more refpecl to him than meer heathens
do : How little is he thought of among the Jews, who
call him a deceiver ? And if we come nearer, even to
the
Serm. 18. ISJUH LIII. Vcr/c'2, 3. 309
the ChiHtlan church, and to fuch as profefs their faith
of his being the eternal Son of God, equal with the
Father, that he is Judge of quick and dead, and that
they look for falvation through him ; yet if it be put
to a trial, how few are they that will be found to e-
fteem of him aright ? fmce there are but few that be-
lieve the report that is made of him, but few that re-
ceive him as he is offered in the gofpel, few that have
but fuch refpeft to him as to prefer him to their idols,
and that give him the firfl and chief feat in their
hearts : And if we confider how little eager purfuing
there is after him, that he may be enjoyed ; and how
indifferent people are, whether they have or want
him : how many things men dote upon and prefer to
Jefus Chrift, as the Lord complains, Jer. ii. 13. 'My
' people have committed two evils, they have forfaken
' me, the Fountain of living waters, and have digged to
* themfelvescifterns,even broken cifterns that can hold
' no water;' the thing will be clear beyond all debate.
We may take in another branch of the doftiine here,
when he faith. We cjlecmed him not ; and it is this,
that even believers are ia fo far as unrenewed, inclin-
ed, and not without culpable accellion to this fame
fin of undervaluing of Jefus Chrlfl: ; it is indeed true
that the apoftle Peter faith in his firft epifUe, chap. ii.
verfe 7. To you thai believe he is precious ; which
place, though it confirm the firll part of this doftrine,
that to them that believe not he is not precious, but
a itone of {tumbling, and a rock of offence; albeit
that believers being compared with unbelievers, have
fome precious efleem of Jefus Chrilt ; yet if we con-
fider the corrupt nature that in part cleaves to them,
the degree of their elumation of him, and that it is
but very little and low, in refpecl of what it fliould
be, and the many peevifii fits, to's and fro's, up's
and down's that they are fubjed to, fo that though
they were juft now fredi and lively in the exercife of
their faith, and of their eflimation of Chriif, yet
within
3IO ISJIAH Ull. Ver/c2,2>' Serm. i8.
within a little, even by and by, they give way again
to their jealoufies ; the doftrine will alfo hold true of
them, We ejicemed him not.
We (hall give thefecond do&rine (and then fpeak to
the ufe of both jointly) which is this. That there is
nothing more culpably acceifory to the abounding of
unbelief, than the poor thoughts and little eftlmation
that men have of Jefus Chrilt ; the undervaluing of
him is the great ground and reafon why they believe
not on him : And on the contray, if the hearers of
the gofpel had higher thoughts, and a more precious
efteem of Chrift, and valued him according to his in-
valuable worth, there would be more believing in
him than there is. When the gofpel comes to invite
men to the wedding. Matt. xxii. When Chrift is praif-
ed and commended as to what he is, what he hath
purchafed, and what he freely ofFereth to fmners ;
it is faid. That thofe who were hidden^ made light of it,
CvTid went away one to his farm^ another to his merchan-
dize^ &c. When Chrift was fpoken of, and the offer
of life made through him, they undervalued and de-
fpifed it, and made light of the offer, and therefore
turned their backs, for they thought more of the
houfe, of the oxen, of the farm, and of the married
wife, than they thought of him. Afts xvii. When
Paul is preaching Chrift at Athens, the philofophers,
and orators, thefe learned heads, defpife and defdain
him as a fetter forth of fome ftrange and uncouth God.
If we compare this with its contrary, it will be further
clear, to wit, wherever there is an eftlmation of Chrift,
it proves a help to faith and a ground of it ; fo vvhere-
ever Chrift is defpifed, difefteemed and undervalued,
it conceives in men, and is a ground to them of thefe
three, i. It cools or rather keeps cool their love and
and affe^lion to him ; where he is difefteemed and
undei*valued, he cannot be loved ; and people in that
cafe become like thofe that are brought in Jer. xliv.
1 7. faying, // was better with us when we did bake
cakes
Serm. i8. ISAIAH LIII. Verfe 2, 3. 311
cakes to the queen of heaven : The Lord is counted by
them to be as a wildernefs and land of darknefs ; and
they fay, as in Jer. ii. 31. We are lords, and will corns
710 more unto thee : And when men efteem not Chrift,
they feek not after him, they care not for an intereft
in him, they truft not to him : When a man valueth
a pearl, he will readily fell all that he hath, that he
may buy it 5 but that which is not efteemed, there
will be no care to copie by it. 2. It hath influence
to obftruft mens giving him credit, which is of the
very effence of faith, fo that, where he is not efteem-
ed of, he is not, he cannot be believed on ; the for-
mer fays, that \ve will not be married to him ; this
fays we will not believe him, nor truft the reality of
his offer : Where he is not efteemed of, he is not ta-
ken to be really in good earneft, and faithful in what
he fays : His offers are looked upon as having neither
folidity nor reality in them, therefore, Rev. xix. thefe
two are put together ; firft, it is faid, Biejfed are they
that are called to the marriage fupper of the Lamb ; and
then it is fubjoined, T^hefe are the true and faithful
flyings of God : So that when Chrift is not efteemed
of, he is not thought worth the crediting and trufting
to. And it is on this ground that the Lord founds
his controverfy with his profefiing people, Jer. ii. 5,
* What iniquity have your fathers found in me, that
* they have gone far from me, and have walked after
* vanity, and are become vain ?' They undervalued,
his word, they thought him not worthy of credit,
and therefore they turned the back on him : The fame
is infmuated by the Lord, Mic. vi. 3. ' O my people,
' what have I done unto thee, and wherein have I
' wearied thee ? Teftify againft me.* 3. This little
efteem of Chrift weakens hope or expedation of any
good that men may have from him ; when we efteem
him not, there is no expedation of getting our needs
fupplled, and our wants made up by him, nor of at-
taining in him the happinefs that we would be at, and
ther&.
312 ISAIAH LTII. Vcrfe 2, 3. Serm. i3.
therefore there are no ferious addrelTcs made to him
for the Himc. Thefe three, love to him, truft in him,
hope from and through him, being the prime graces
in a Chriftian, when they are weakened, unbeHef
moft certainly in fo far prevaileth : And it being
Chrifl's worthinefs, and the eflimation thereof that
gives ground to all thefe ; then fure, when he is not
efteemed but undervalued, thefe mufl alfo fail in their
exercife. Now laying all thefe together, there can
hardly be any thing more culpably acceffory to the a-
bounding of unbelief, than the undervaluing of pre-
cious Jcfus Chrilt ; it is impofTible that he can be cor-
dially welcomed where he is not at all efteemed.
As for the ufes of thefe doctrines, they are of large
extent, ferving to make manifefl a root of bitternefs,
that undoes multitudes of fouls, and which men and
women will not eafily be perfuaded to believe. Let
this therefore be the firft ufe of it, To difcover a great
fm that is incident to the hearers of this gofpel ; a-
mong many other things that may be charged on them,
this is one and not the Icaft, even little eiteem of Je-
fus Chrift ; fo little, that when he is fpeaking, they
count him fcarce worth the hearing : Hence is the
flumbering and fleeping of fo many when he is preach-
ed to them, which holds forth fomething of the nature
of all men and women ; this defpifmg, undervaluing,
and thinking little of Chrift, is a fm that may for a
long time cleave faft and clofe to the hearers of the
gofpel ; it may be ye will think this a ftrange and un-
couth charge, and that whoever difefteem, ye do cer-
tainlv efteem him much ; but it were better ve were
J •' J
ferioufly and humbly faying with the prophet here,
He was dcfpifcd^ and ice ejiecmcd him not : There are
many who never once fufpect themfelves as guilty of,
or chargeable of this evil ; for vvhofe convi»51:ion, let
me fpeak but a few words : Is there not fuch a bitter
root in you ? If it be natural to all men and women,
how comes it to pafs that ye are free of it ? Is there
nothing;
Sei-m. 1 8. IS J J A 11 Lltl. Verfc ct, 3. 3 1 3
nothing of the feed of the ferpent in you ? And if
thcire be, will there not be hatred at the iced of the
woman in you ? Are ye any other fort ol hearers than
they weie to whom this was fpok- n ? Were tliey not
hearers of the gofpel as well a.'^ ye ? lie here fpeiiks of
hearers of the gofpel in ail ages, and yet ye will dif-
dain to take with this fni, and will account it to be
an uncouth, if not an unjuft charge and imputation^
to fav of you that ye are undervaluers and defpilerg
of Chriil; : but the reafon of it is twofold, the fird
whereof is, Becaufe ye know not what Chriit's worth
is, and therefore ye do neither efteetn him, nor know*-
that ye difcfteem and undervalue him : whereas they
who have won to Aime knowledge of his worth are
ahvays, or very often complaining that thty cannot
get him fuitabiy thought of and elleemed. The fe-
cond reafon is, Becaufe ye know not ycurfelves, and
therefore ye take felf-love and eftimation of yourfelves
to he love to him and elfiniation of him ; ye think
yourfelves fo well, that ye cannot endure to think that
ye vvant any grace or good tiling ; and eftimation of
Chrilt being a good t-hing, and ye tliinking that ys
could not hold up your face and own the reproachinf:^
and defpifing of him, ye will net let it light that ye
want this grace and good thing, a precious efleem of
him : But there is no greater evidence that ye are ly*
ing under the power of the deceit and delufion of youf
own hearts, that your natural diifemper and fever is
not cooled and cidmed, but that ye arc ftiil roving in
nature; and therefore, though ye be living in enmi-
ty at God and Chrift, yet ye cannt>r be made fenlibie '
of it. We really think it fomevvhat ftrange, that men
and women fhould live tvv'cnty, thirty, forty or fifty
years under the gofpel, and yet never be brouglu to
groan under this enmity, nor to lay to heart this fm
of undervaluing Chriit : But if it be a truth that none
naturally do love and eilecm him, then certainly many
of you are grofly miitaken, that think ye elteem high-
VoL. I. No. 3. R r ly
/
314 ISAIAH LIII. Vcrfe 2, 3. Serm. 18.
ly of hira : Ah ! your fancied elheem of Iiiin will be
counted an undervaluing ot him.
And if ye aik, What is it to undervalue Chrifl, or
when is he undervalued? I anfvver, He is undervalu-
ed. I. When he is not matched with or married,
when the match with himfelF, whereof he maketh of-
fer, is not clofed wdth upon his own terms ; for what,
I pray, can hinder the ending of a bargain, or fini fil-
ing a marriage-contracl, efpecially when it is fo full,
free, and rich, on the propofer and fuitcr's part, but
either that people think it is not fit for them, or that
they think nothing of it at all r And this is it that hin-
ders clofmg with Chrill:, Pvlatt. xxii. They made light
of it, and went away, kc. and Pfal. Ixxxi. My people
would not hearken to ?)i)> voice, and Ifrael woidd none of
me. 2. When any thing is made equal to Chrifl:,
much more when any thing is preferred to him, he is
/ undervalued and not efteemed of; when he gets little
or none of people's care and labour, little of their
time, little of their love and delight, few or none of
their thoughts, l^c. but they are quite carried away
after other things ; for whei-e the treafure is, there the
heart will he aljo ; and were Chrifl; our treafure, and
precious in our efl:eem, our hearts would be more fet
on him ; but it is llrange, fad, and even aftonifliing
to think, how little our fpirits are excrcifed with the
thoughts of Chrift, how little they are taken up with
longing for him and delighting in him, and yet we
will think that we efl:eem him. 3. Our Loid is under-
valued when he is not made ufe of, and employed,
and trufled to as an able and fufficlent Saviour. If
there be a learned and fidlful phyficlan in a city in all
or mofl: difeafes, or an able lawyer to plead all caufes ;
if men have difeafes to be cured, and caufes to be
pleaded, and yet do not employ fuch a phyficlan or
fuch a lawyer, but go to fome other, though far lefs
ftillful and able, they undervalue him; it is even fo
here, when ihqii have many fins, and they feek not to
him
Serm. 18. ISATAH LIII. Verfe 2, 3. 315
him for pardon, many, not only temporal wants, but
alfo and mainly, many fpiritual wants, and do not ac-
knowledge him in them, neither leek to him for fup-
ply of them, many predominant evils ; and they feek
not to him to mortify them, many fnares and tempta-
tions, and they do not make ufe of him to prevent and
lead theni by them, and many fpiritual caufes to be
pleaded before God, or at his bar, and they do not
employ him as advocate to plead for them. 4. He is
undervalued when men think not themfelves happy
enough in him, nor fafe enough in bargaining Vvith
him, and when he doth not fatisfy and fully content
them, as if he were yea and nay, and as if all the pro-
mifes were not yea and amen in him ; when he is not
credited entirely, and reded upon, he is not edeeni-
ed of, hence he complains, John v. Ve will not come
to me that ye might ha-ve life : and Matt, xxiii. How
often would I have gathered you and ye ivoidd not ? He
would, to fay fo with reverence, fain do them a good
turn, but they will not truft him. O ! how much
undervaluing of Chrilt is there even among believers,
when they hold and draw with him, entertain jealou-
fies and fufpicions of him, fcarcely credit him, and
when they do at any time credit him, are in a man-
ner ready to take back their word again. How often
are creature- comforts over- valued by them ? And how
often are the confolations of God of fmall account with
them ? Thefe, and many other ways are they, even
they, in fome confiderable meafure and degree guilty
of under valuin'T of Chrilt.
o
Ufe 2. Take with this fm, acknowledge and feek
pardon for it ; it were a good token of fome tender-
nefs, to be mourning for enmity againfl: Chrift, and
for undervaluing of him, as well as for drunkennefs,
fornication, theft, or any other grofs fin. And where
that gracious and right mourning that is fpoken of,
Zech. xii. 10. comes, it will be in fpecial for this un-
dervaluing of Chrifl to the height of piercing of him-^.
R r 2 Wc
3i6 IS J J A H LIII. Vcrfe 2, 3. Serm. 18,
We would afli/any of you that think ye repent, if this
fnj of flighting him hath pierced you as it did thofe,
Acb ii. ? It may be, fomc think themfelves fo cleanly
and perfect, that yc have not many (ins to mourn for,
O ! dreadful miitake ; but though ve had no more, is
not this enough that ever there fliould have been en-
mity in your bofom to Chrift ? And fhould not this
prick you ta the very heart, that ever ye fhould have
lb undervalued him ? But readily they that fee fevi^efl
fms in thj^mfelves, will own this fin leail.
life 3, It ferves to be a warning to all men in na*
ture, to confider what their condition is. Do ye that
have t])is enmity, and are undervalners of Chrift,
know what is in your hearts? And do ye confider
what poituie ye \vill be found in, if grace make not a
change in the day of Chrilt ? ye will be found amongft
thefe defpif^rs and haters that would not have him to
reign over ihem. How will ye dare to appear, or in.
what pollute will ye appear before him, when he
whom ye dsfpifed Ihall come in the glory of his Fa-
ther will all the holy angels with him, and fliall fit
vpon the throne of his glory ? And yet appear ya
mult, Hpvfc' will the confcience then gnaw, and the
heart be aiFrighted ? How will challenges awaken, yea
lling and prick you on this ground, that the Son of
God, the Heir of all things, the Lord of lords, and
King of kings, who propofed marriage to you, was
undei'valued, and a match with him made light of,
and that a thing of nought was put in his room and
place? Will not this be a horrible accufation in that
day ? And if ye would confider what will be their po-
llure that mocked and buiieted him, and plucked olf
his hair, that nodded with the head, and cried aha,
'cind bade him, come dow^n from the crofs, that did
fcourgc him, and hang him upon the ciofs betwixt
two thieves ; fuch a poilure will all of you be in who
have defpifed and direiicemed him ; ye will meet with
4hat fanxe fad feutence, Bring out iheje mine e?icniies
ikit
Germ. 18. ISJIAH Ull, Verfe 1, ^, 317
ihal would not thnt J pouhi reign over them, andJJay
them before mc. O ! what a (Iraag^ punifliment, fup-
pofe ye, will that be, when the Saviour of finners
fliall Itand by and look on, till he fee vengeance exe-
cuted on finners that defpifed him ? Think on it, for
there is inch a day coming, v-'hen ye muft all appear
before hiin, and when your accounts will be cafl: up,
Suifer not yourfelves to be cheated into an opinion
that it will be accounted a little fiii to be found under
this guilt of defpifmg Chrilt, and let not one of you
put it off himfelf, and over upon another ; they will
be found delpifers of him that would never own it,
nay, even many. that have preached him, and that
would have been angry at prophanity in others, as
may be gathered from Matth. vii. 22.
The \th Ufe ferves to commend this to you as a
piece of your duty, to ftudy to know Chrill:, and to
have the fuitable impreffion of Chrill and of his worth,
as the great means contributive to the bringing you to
credit him, and believe on him, and to the removing
a main obitrucllon that hindeis your faith, and that
is the undervaluing of him; for if undervaluing of
him be the great caufe of unbelief, and that which
mainly obllrufts faith, then the eileeming of hiin
from a due impreilion of his worth, muft be a great
means of, and help to faith ; and the more he be ef-
teenied of, the more will he be believed on. It hath
an attractive virtue \o draw finners to love him, a
fcrewing virtue to fcrew up tiie affcclions towards him;
and withal a fixing and eitabllfliing virtue to fettle and
flay the foul upon him by believing. The foul that
from the right imprelfion of his worth efleems him,
know^s that it may truft to him, for he is holy and
true ; and hence it is, that the great thing that be-
lievers take to ground their prayers upon, is fome
excellency in God, fome one or other of his titles and
attributes upon which they fix, to bear them up, un-
der and againfi any difliculty that preffeth hard upon
them
3iS ISAIAH LIIT. Verfe 2, 3. Serm. iS.
them. This fixes alfo their hope and expedation of
attaining to any good thing that they want through
him : And therefore upon the one fide we would com-
mend to you the ftudy of Chrifl's worth, and upon
the other, an high eitimation of him, as that which
will fix your faith, and love, and hope on him. This
we fee to be in a high degree in Paul, Phil. iii. / ac-
count all things^ faith he, to be but lofs and dung for the
excellency of the knowledge of fmn, and his tranfcendent
worth ; ye (hould not think it lofl labour, to read and
ftudy thefe places of fcripture, that fhew what our
Lord Jefus is in his perfon, natures, and offices, that
ye may have the faith of his God-head fixed, and may
be clear as to the excelling fulnefs that is in him ; as
namely that of, Ifa. ix. 6. To us a child is born, to us
afon is given, the government fl:)all be upon his fhoulders,
and his name Jhall be called. Wonderful, Counfellor, the
mighty God, the everlajling Father, the Prince of peace ^
cf ivhofe kingdom and government there foall be no end.
And to fludy his excellent properties, his eternity,
omnipotency, faithfulnefs, mercy, l5'c. common to
him with the Father and Holy Ghoft ; and the excel-
lent qualifications that as Mediator he is replenifhed
with ; being full of grace and truth, and in all things
having the pre-eminency ; See Col. i. John i. 14.
and Heb. 1, 2, 3, ^c. The reafon why we prefs you
to this, is not only that ye may have a more clear the-
ory and contemplation ; but alfo and mainly that your
afl'eclions may be dilighted in him, and that your faith
may without Itop or hefitation come to give him cre-
dit. Ignorance of Chrifl breeds difeftimation, and
difeflimation makes you not to give him credit, and
thus ye are kept at a diftance from him.- There is no
fludy more pleafant, more precious, and more profi-
table. Here then is a tafk for you that aflc what ye
fliall do ? even to read and fludv the excellency of Je-
fus Chrift, and to labour to have it well fixed in the
imagination of the thoughts of your hearts ; it will
give
Serm. 18. ISAIAH LIII. Verfe 2, 3. 319
give you notable diretlion what to do, even that which
is well-pleafing to God, and may be very profitable to
you through his blelling.
Ufc 5. See here the great neceiTity and conveniency
of ftudying the difefleem of Chrift that is in us, as
well as of If udying the worth that is in him, and vi'hat
he hath out of love fuffered for us : Thefe two are put
together in the text ; it being as needful for us to be
as well acquainted with the one as with the other.
We fhall give you this ufe in two fhort dodrines ; the
firll whereof is. That it is a neceifary duty for the
hearers of the gofpel to Ifudy thoroughly, and to be
convinced of, and clear in their difefleem of Chrifl, as
well as of his worth and excellency, becaufe it awa-
kens repentance, and maketh it flow, and thoroughly
humbleth the fmner, when he findeth this defperate
wickednefs and perverfenefs to be in himfelf, and ma-
keth him truly to loath and abhor himfelf; and un-
lefs this defperate wickednefs be feen and felt, that
great and bitter mourning fpoken of, Zech. xii. lo,
will never flow forth.
The 2d. is. That where folk have any jufl eftimation
of Chrifl and of his worth, and are fenfible of the evil
of unbelief, there will alfo be fome fenfe of the fm of
undervaluing of him ; and the more fenfe they have
of the evil of unbelief, they will be the more fenfible
of their undervaluing of him. And will with the pro-
phet here cry out. He was dcfpifed^ and we ejlecmcd
him not : And from both thefe ye may fee the necefTity
of fludying to find out this corruption ; the fearch and
difcovery whereof will let you fee into the evil and per-
verfenefs of your nature, and fo deeply humble you;
and alfo ferve highly to commend Chrifl and his grace
to you ; and without the difcovery of this corruption,
it is impofTible ever to be humble thoroughly, or to
have right thoughts of Chrifl and of his grace.
Ufe 6. It ferves to let us fee the necefTity of believ-
ing in Chrifl, and of the imploying of him j becaufe
therQ
e
%2Ci JiAIAH LIII. Verfe J,, 5. Serm. 19.
there is no other way to be free of the challenges of
undervaluino- of and not cfleeminjj^ of him, but by re-
ceiving of him, and believing on him.
A yth life may be added, and is. That the more
there be that defpife Chriil, and the jG^r eater difficulty
there be in believing on him, the more realon have
they to be thankful in whom he gracioufly works any
fuitable eftimation of himfelf, and brings them to be-
lieve on him. Thofe who have got any glimpie of his
glory which hath lil'ted him high in their eliimatlon
to the drawing forth of their faith and love after him,
fliould praife him for it. It is he, and only he that o-
pened your eyes to fee him, and gave you that efti-
raation of him, and circumcifed your hearts to love
him ; let him therefore have all the praife anfl glory
of it. This is the word of God : and mav he himfelf
blefs it to you thro' Jefus Chrifti
SERMON XIX.
Isaiah LIII. Vcrfc 4, 5.
Verfe 4. Si/rcly he hath home our griefs^ and carried
our for r 01V s : yet ive did ejleem him Jiricken, fm'iitcn
of God^ and afJided.
Verfe 5. But he was wounded for our tranfgrcjfiom^ he
ivas brufed for our iniquities : The chaftfement of
our peace was upon him, and with his Jtripcs we are
healed,
^HIS is a moft wonderful fubjed that the prophet
is here difcourfing of, even that which concern-
Serm. 19. ISJIJHUU. fV/^ 4, 5. 321
eth the fuflerings of our blefled Lord Jefus, by way
of predidion fevcral hundreds of years before his in-
carnation. It was much that he was to be a 7!utn of
Jorrows, and acquainted ivit/j grief ; but this was more,
that be was dcfpifed, and ivc ejiecmcd him not. There
is wonderful grace upon the one fide, that our Lord
became fo very low ; and wonderful contempt and en-
mity on the other fide, that we defpifed him, and ef-
teemed him not, even becaufe of his lownefs.
In the words now read, and that follov.-, the pro-
phet fets himfelf to remove the offence that men took
at our Lord's humiliation, by ihewing them, that al-
though he became fo low, yet he was not to be the lefs
eileemed for that : And the ground which he lays
down to remove the offence is in the firft words of the
text, which in fum is this, that there was nothing ia
himfelf wherefore he fhould have been brought fo low,
there was no fin in him, neither was there any guile
found in his mouth, but he. was gracioufly pleafed to
take on him that which we fliould have born ; and
-therefore men ought not to flumble, and offend ac
his (looping to bear that which would with its weight
have cruflied them eternally ; and that he did this to
make their peace with God. In the 6tb verfe, he
fliews how it came to pafs that he (looped fo low. All
ive, faith he, lih Jheep have gone ajtray, a?id turned
every one of us to our ozvn ivay, and the Lord laid on
him the iniquity of us all. We had lolt ourfelves, but
God in the depth of his eternal wifdom, love, and
good-will, found the way to fave us ; wherein, to
fpeak So, a covenant was tranfacled betwixt God and
the Mediator, who becomes anfwerable for our fins,
which are transferred on him. I'rom the yth verfe to
the io/Z>hegoes on, (hewing the execution of this
tranfaclion, and how the bondfman performed all ac-
cording to his engagement ; and from the \oth verfe
to the clofe, we have the promifes made to him for
his fatisfadion. The fcope is, to remove the fcandal .
Vol. I. No. 3. S f of
322 ISAIAH LIII. Vcrfe 4, 5. Serirt. 19.
of the crofs, fo to hold out our Lord's pmTiiinj^ the
work of" fatisfaftion to the juflice of God for eled fin-
ners, and the good fuccefs he had in it.
In the ^th and c^th verfes we have three things, i.
This ground alTerted, Surely he bath borne our griefs^
and carried our forrowsi 1. Mens enmity aggravated
from this, Vet ive did ejiecm him Jlricken^ fmittcn of
God, and afflicted. In the very mean time that he
condefcended to (loop fo low for us, and to bear that
which we fliould have borne, we efieemed him but
little, we looked on him as a man under a plague.
3. This is more fully explained, ver. 5. But he ivas
wounded for our tranfgrcJJiQns, he was bruifed for our
iniquities^ he was fo handled for our fms; and the
chajiifement of our peace was on bini^ that which made
our peace with God was on him ; By his" Jlripes we
are healed^ the ftripes that wounded and killed him,
cured us.
We have here then rather as it were a fad narra-
tion, than a prophefy of the gofpel, holding out a
part of our Lord's fuiferings, yet a clear foundation
of the confolation of the people of God ; it being the
ground of all our faith of the pardon of fin, of our
peace with God, and of our confident appearing be-
fore him, that our Lord was content to be thus dealt
with, and to give his back to thefniiters, and his cheekf
to them that pluckt off the hair.
We fhall clear the words in the affertion, which will
ferve to clear the words of the whole chapter, and al-
fo of the doctrines to be drawn from it. i . The thing
that Chrift bore is cdWedi griefs and forroivs^ by which
we underftand the effects that fin brings on men in
the world ; for it is the fame that in the ^th verfe is
called his being wounded for our tranf\re[Jions^ and
bruifcd for our iniquity : It is a wounding that iniqui-
ty caufeth, and meritorioufly procureth ; it is not fin
itfclf, but the effe6t of fin, to wit, the puniflnnent,
the forrow and grief that fin bringeth with it, called
griefs
Serm. 19. I S A IJ H Ull. Ver/e 4, $, 32.3
griefs and forrows ; partly becaufe grief and forrow is
neceffarily joined with fin, partly to fhevv the extrem-
ity and exceeding greatnefs of this grief and forrow,
and the bitter fruits that fin brings with it. 2. How
is it faid that Chrift hath borne and carried their griefs
and forrows? By this we underftand not only Chrift's
removing them, as he removed ficknell'es and difeafes,
as it is faid, Matt. vlii. 16, 17. but alfo, and mainly,
his actual and real enduring of them, as the phrafe is
frequently ufed in the fcripture ; That man Jhall beat-
bis iniquity, or he fhall bear his fin, Lev. v. and ma-
ny other places ; it fets out a real inflicting of the pu-
nifliment that fin deferves, on him. 3. That it is faid
our griefs, and our forrows, it is not needlefly or fu-
perfluoufly fet down, but to meet with the offence that
men take at Chrift's humbling himfelf fo low. As if
he had faid, what mean you to ftumble at Chrift's
coming fo low, and being fo afflicled ? It was not for
his own fins, but for ours, that he was fo handled ;
and they are called our griefs and forrows, i. Becaufe
we by our fins procured them, they were of our de-
fervlng, and due to us, the debt was ours, though he,
as our furety, took it on himfelf. 2. Becaufe, tho*
the elect have diftin£t reckonings, and peculiar fins,
fome more, fome fewer, fome greater, fome leffer,
yet they are all put to Chrift's account; there is a
combination of them, a gathering of them all on him,
as the word is, ver. vi. He hath laid on him, or made
to meet on him, the iniquities of us all.
The meaning then of the alfertion is this ; furely
this is the caufe of Chrift's humiliation, and this makes
him not only to become man, but to be a mean, poor
man, and have a comfortlefs and alllicted life in the
world, that he hath taken on him that punifhmcnr,
curfe, and wrath that was due to us for our fins ; and
therefore we ought not to be oifended and ftunibled at
him.
Now becaufe Socinians, the great enemies of Chrift's
S f 2 fatisfaction;,
324 IS^IJH Ull. Ver/e 4,S' Serm. 19.
fatisfaclion, and of the comfort of his people, labour
to elude this place, and to make Chrifl; only an ex-
emplary Saviour, and deny that he really and actual-
ly did undergo thefe griefs and forrows for the fins of
the ele6l ; we fliall a little clear and confirm the expo-
fition we have given. The queftion is not about tak-
ing away of fm, but about the manner of removing it.
They fay that it is by God's pardoning of it without a
fatisfaclion. We fay it is by Chrifl's fatisfadlion ; fo
the difficulty in expounding the words, is, whether
to expound them of Chrifl's removing our forrows
and griefs from us, or of his bearing of them for our
fins, and fo really taking them away : And that this
fcripture means not a fimple removing of them, as he
did remove ficknefs. Mat. viii. 17. but a real taking
them on himfelf, and bearing them in order to the fa-
tisfaftlon of the juftice of God for our fins ; we fliall
give thefe reafons to confirm it: i. Becaufe thefe
words are to be underflood of fuch a -bearing of for-
rows and griefs, as made Chrifl to be contemptible
and defpifed by others : This is clear from the fcope ;
for they are given as a reafon why Chrifl was rejected
and defpifed, as a man of forrov/^, and acquainted
with grief; and why men fnould not Humble at him
for all that; becaufe it was for them. Now, Ifihe
had only removed forrows from them, as he did fick-
nefs, it had not been a caufe of his forrow and grief,
nor of any man's flumbling at him, but had rather
been a caufe of his exaltation in mens efleem ? But it
is given here as a caufe of that which went before in
the fiifl part of the 3^/ ver. and alfo a reafon why men
Ihould not flumble at him, and withal an aggravation
of their guilt who did flumble at him. Now it is clear,
that the ground of the Jews defpifing and mocking
him, was not his removing of ficknefles and difeafes,
but his feeming to be given over unto the power of
death. 2. Becaufe that which is called here benrhif^
<^ forroivs and griefs^ is in the words following called
a being
Serm. 19. ISJIJHUll. Ver/e 4, S- 325
a being icounckd for our tranfgrejfiom, which Imports
not only that he was wounded, but that our iniqui-
ties were the caufe of his being wounded, and that
the defert of them was hiid on him. 3. This wound-
ing is holden forth to be the ftripes whereby lue
are healed ; and all we like Jljcep ha've gone ajiray,
and the Lord hath laid on him the inqinties of us all ;
we did the wrong, but he made the amends j . and
it was fuch a wounding as proves a cure to us, and
makes way for our peace and reconciliation with
God ; and fuch, as without it there is no healing
for us; for by his firipes we are healed; it is by
his fwallowing up the river and torrent of wrath that
\vas in our way, and would have drowned us eternally,
had not he interpofed for us, that we efcape. 4. Con-
fider the. parallel places to this in the New Teftament,
and we find that this place holds forth ChriR's real
snd actual bearing of our forrows and griefs : I fliall
only name three ; ihtfirji is that of 2 Cor. v. 21. He
hath made him to be fin for m, who knew noftn, that
we might be made the righteoufnefs of God in him ;
which can be no other way expounded but of ChriR's
being made an offering and facrifice for our fins ; he
not being a finner himfelf but becoming our furety,
and engaging to pay our debt, and to pay down the
price for the fatisfaftion of divine juftice : he is rec-
koned to be the finner, and our fins are imputed to
him, and he is dealt with as a finner. Kfccond place
is that of Gal. iii. 13. Chrift hath redeemed its from
the curfe of the lazv, by being made a curfc for iis, as it
is written, curfcd is every one thai hangcth on a tree.
The forrows and griefs that Ifaiah fays here, he fnould
bear, and there expounded by the apoflle, to be his
being made a curfe, or his bearing of the curfe that
we fliould have born ; it is not meant fimply of his re-
moving the curfe from us, but it alfo fets forth the
manner how he removed it, to wit, by his own bear-
ing of it himfclfj being nailed to the crofs, according
10
'^iS ISJfAH LIU. Ver/e4,^, Serm. 19,
to the threatening given out before. The third place
is that of, 1 Pet. ii. 24. W/jo, bis ownfelf bore our fins
in bis own body on the tree ; where there is a direft
reference to this phice of Ifaiah^ which is cited for
confirmation of what the apoflle faith, and every word
is full and hath a fpecial fignificaiion and emphafis
in it, He bis ownfelf bore, the fame word that is here,
and oicr fins and in his own body, and on the tree ; in-
timating the loweft (lep of his humiliation, by whofe
ftripes ye were healed ; for ye were as Jheep going a-
ftray, he. By his bearing of our fins the burden of
fin was taken off us, and we are fet free.
I know that place of Mat. viii. 17. hath its own
difficulty, and therefore I fliall fpeak a word for clear-
ing of it; he hath fpoken, verfe 16. of Chrift's /^d"^/-
ing all that were fick, and then fubjoins in the 1 7th
verfe. That it might be fulfilled which was fpoken by
Ifaiah the prophet, faying, Himfelf took our infirmities
and bore our fickneffcs ; whereupon thefe enemies of
Chrifl would infer, that this place of fcripture hath
no other, nor further meaning, but of Chrift's cur-
ing of fome fick people, and of the deputed or com-
mitted power which he hath to pardon fins ; but we
fuppofe that the reafons which we have already given
makes it clear, that this cannot be the meaning of the
place, to which we fliall add firfl a reafon or two, and
fecondly give you the true meaning of it.
The reafons why this cannot be the meaning of the
place, are, i. Becaufe Acts viii. 32. this fcripture is
fpoken of as being daily a fulfilling by Chrifl ; and
therefore it could not be fulfilled in thofe few days
wherein he was in the fiefli upon earth. 2. Becaufe
this bearing of our griefs and forrows is fuch a piece
of Chrill's humiliation, as thereby he took on himfelf
all the griefs and forrows of all the ele£t at once, both
of thofe who lived in Ifaiah's time, and of thofe M-ho
lived before, and fince his time, and therefore can-
not be rejflricled to the curing of temporal difeafes in
days
Serm. 19. I SJ IJ H Ull. Verfi 4., 5, 32/
the days wherein he was on earth ; nay, not the par-
doning of the fins of the eledt then living, there being
many eleft before and fince comprehended in this his
fatisfa£tion for the fins of the elect that were dead, and
to be born, as well as for the fins of them that were
then livincr.
2. For the meaning of the place, i. We are not to
look on Chri(l*s curing of fickneifes and difeafes. Mat.
viii. 16. as a proper fulfilling of this place, Ifa. liii. 4.
but as many fcriptures are fpoke of by way of allufioa
to other fcriptures, fo is this ; there is indeed fome
fulfilling of the one in the other, and fome refem-
blance betwixt the one and the other, and the refem-
blance is this, even to fhew Chrift's tendernefs to
the outward condition of mens bodies, whereby he e-
videnced his tendernefs and refpeft to the inward fad
condition of their immortal fouls, whereinto they
were brought through their fin ; the great thing aim-
ed at by the prophet. 2. If we confider the griefs and
forrows that Chrifl: bore complexly in their caufes and
effects, he in healing thofe of difeafes and ficknefles-i
bore our griefs, and carried our forrows ; becaufe
when he took on our debt, he took it on with all the
confequences of it ; and fo, though Chrift took on no
difeafe in his own perfon, for we read not that he was
ever fick ; yet in taking on the debt in common of
the eledl, he virtually took on all fickneifes and difeafes,
or what they fuffered in the difeafes, or fhould have
fuffered, he took it on together ; and hereby he had
a right, to fpeak fo, to the carrying them olT, he had
refpect to the caufe of them, to wit, fin ; therefore to
fuch as he cured, he fays very often. Thy fins be for^
pven thee ; he ftudied to remove that in moft of them
he did deal with ; and fo looking on our Lord as ta-
king on our fins complexly, with the caufe, as having
a right to remove all the effects of fin, evidencing it-
felf in the removing of thcfe difeafes, whereof fin was
the caufe, thefe words may be tlrus fulfilled ; and fo
they:
328 ISAIA II LIII. Vtrfi.4, 5. Serm, 19-
they arc clear, and the doctrine alfp ; we have here
no mere exemplary Saviour that hath done no more
but confirmed his doctrine, and given us a copy how
to do and behave, but he hath really and atlually borne
our forrows and griefs, and removed our debt, by un-
dergoing the punilhment due to us for fin.
Obferve here lit. That fm, in no flefli, no not in
the elecl: themfelves, is without forrow and grief j tri-
bulation and anguifli are knit to it, or it hath thefe
following on it ; or take the doctrine thus. Wherever
there is fin, there is the caufe of much forrow and
grief, it is the plain alfertion of fcripture, Rom. ii.
8, 9. Indignation and laratb^ tribulation and anguijh
upon every foul of man that doth evil ; which one place,
putting the four words together, fays, i. That there
is forrow mod certainly, and infeparably on every
foul that hath finned. And 2. That this forrow is
exceeding great, (which may alfo be the reafon why
this forrow is fet out in two words in the text) there-
fore four words are ufed by the apoftle to exprefs it.
It is not our purpofe here to difpute, whether God in
his juftice doth by necellity of nature punifli the fm-
ner ? Thefe three things confidered, will make out
the doctrine, which is. That there is a neceflary con-
nexion betwixt fin and forrow, and that this forrow
mufl needs be very great ; i. If we confider the ex-
ceeding unfuitablenefs of fin to the holy law of God,
and how it is a diredt contrariety to that moil pure
and perfe6t law. 2. If we confider the perfectly holy
nature of God himfelf, The righteous Lord^ faith the
Pfalmift, Pfal. xi. 7. loveth righteouficfs ; and the pro-
phet, Hab. i. 13. fays. He is of purer eyes than he can
behold evil, and he cannot look upon iniquity ; and tho*
we need not to difpute God's fovereignty, yet it is
clear that'he is angry with the wicked every day^ Pfal.
vi. II. and he will by no means clear the guilty, Exod.
xxxiv. 7. and that there is a greater fuitablenefs in
this inflicting forrow and grief on a finner that walks
con-
Serm. 19. ISJtJH LIII. Ver/e 4-, 5* 32^
trary to him, thaii there Is in {hewing him mercy ;
and there is a greater iuitablenels in his fliewing mcr-
ty to an humbled finner, that is aiming to walk holily
before him. 3. If we confidef the revealed will of'
God in the threatningj who hath faid, Tbe day that
thou eatcjl thou jb alt furely die. We may fay there is,
as they fpeak in the fchools, a hypothetic neceffity of
grief and forrow to follow on fin, and that there is a
neceffary connection betwixt them ; and this may very
• Well Hand with the Mediator's coming in, and inter-
pofing to take that grief and forrow from us, and to
lay it on himfelf ; but it was once ours becaufe of our
fin.
If it be afl'Led what grief and forrow this is ? We
faid it is very great, and there is reafon for it ; for
though our atS of fin, i. As to the fubjecl that fins,
man : And 2. As to the ad of fin itfelf, a finful
thought, word, or deed that is foon gone, he Jinite ;
yet if we confider fin, 1. In refpect of the object a-
gainft whom, the infinite God. 2. In refped of the
abfolute purity of God's law, a rule that bears out
God's image fet down by infinite wifdom, and that
may be fome vi'ay called infinitely pure ; and fin, as
being againft this pure rule, that infinite wifdom hath
fet down ; and 3. If we confider it in refpecl of its
nature, every fin being of this nature ; that though it
carinot properly Wrong the majelfy of God, yet as to
the intention of the thing, and even of the finner, it
v/rongs him ; fin in theic rcfpecls may be called in/i-
niie^ and the wrong done to the majefiy of God there-
by, mav be called infinite ; as thole who built Babel,
their intention in that work breathed lorth infinire
Vv^rong to God, as having a direct tendency to bring
them off from deperidance on him ; and fo every fin,
if it had its will and intent, would put God in fubor-
dination to it, and fet itfelf in his room; and there*
fore fin, in fome refpeO", as to the wi ong againfl God,
is infinite.
Vol. I. No. 3. T t 2. Ob*
330 ISJIAH Ull. Ver/e 4, S- Serm. 19.
2. Oh/crvc, That the real and very great Ibrrow
that the fins of the eleft deferved, our Lord jefus did
really and a<5lually bear and ftift'er ; as we have ex-
pounded the words, and confirnied the expofition
given of them, ye have a clear confirmation of the
doclrine from them. i. Griefs and forrows in the
plural number, fliew intenfnefs of forrow and grief.
2. That they are called ours^ it fliews our propriety in
them, and 3. That it is faid Chriit bore them; thefe
concur to prove the dofftrine, that the fame forrow
which the fins of the eled deferved, Chriil bore : It
not only fays, that our Lord bore forrows, but tho
forrows, that by the fins of the elect were due to
them ; and fo there was a proportionablenefs betwixt
the forrows that he bare, and the forrows they fhould
have endured ; he took up the cup of wrath that was
filled for us, and that we would have been put to
drink, and drank it out himfelf; fuppofe that our
Lord jiad never died (as bleffed be his name, there is
no ground to make the fuppofirion) the cup of Ibrrow
that the eleft would have drunken eternally, vi-as the
fame cup that he drank out for them : It is true, we
would dillinguifh betwixt thefe things that are ejftnti'
ally due to fin as the punifhment of it, and thefe things
that are only accidentally due to it; the former Chrift
bare, but not the latter. To clear both in a word or
two, 1. Thefe things effentially due to fin as neceffa-
rily in the threatning. The day thou eaicft thou jhalt
Jurely die ; and in the curfe of the law according to
'that, * Curfcd i& every one that abides not in all things
* that are written in the book of the law to do them,*
are death and the curfe, thefe are elfentially the defert
of fin ; in which refpedt it was not only neceffary that
Chrift fhould become man and fuffer, but that he
fliould fuiTer to death, or Ihould die ; and not only
fo, but that he lliould die the curfed death of the
crofs, as the threatning and curfe put together hold
out : And as to all thole that he underwent, and met
with
Scrm. 19. ISA U 11 LIII. Verfe 4, 5. 331
with before, and at his death, they were the accom-
plifliment ol the ihrtatning due to us, and fuhilled in
and by him in our room ; fo that as he himfelf faith,
J^uke xxiv. 6. ' O fools and How of heart to believe
' all that the prophets have fpoken ; ought not Chriit
* to have fufiered thefe things, and to iiave entered
* into his glory?* Therefore he behoved to be in ago-
ny, and to fweat great drops'of blood, to be crucified,
and die, and to be laid in the grave. 2.^The things
which we call accidentally due to fin, are mainly two.
I. That horrible defperation of the damned in hell,
where they gnaw their tongues for pain, and biaf-
pheme God. This we fay is not properly and elfen-
tially the defert of fin, but only accidental. 1. In re-
fpeft of the creatures inability to bear the wrath that
fin deferveth ; and hence arifeth not only a finlefs
horror which is natural, but a finful defperation. 2.
Add to this inability of the creature, the enmity there-
of, wherebv it cometh to thwart with and contradict
the will of God ; hence the defperation not only arif-
eth, but is increafed : Now, our Lord Jefus not be-
ing fimply a creature or a man, but God and man in
one perfon, he was able to bear the forrow and wrath
due to the ele6t for their fin ; and their being no
quarrel, nor ground of any quarrel betwixt God and
him, on his own account, though he had a finlefs
horror at the cup of his Father's difpieafure, when
put to his mouth; yet he had no finful defperation.
The fecond thing accidentally due to fin, is the eter-
nal duration of the wrath or of the curfe, becaufe the
finner being a mere creature, cannot at one flitpck
meet with the infinite wrarh of God, and fatisfy ]uf-
tice at once, therefore the Lord hath in his wifdom
and juftice found out a way of fupporting the creature
in its being, and continuing it for ever under wrath,
becaufe it cannot, being finite, fatisfy infinite juftice :
Bur our Lord being God ana raan, being of infinite
worth and value, and of infinite ilrengthj was •au'j'xo
T t 2 fatiiifv
332 ISAIAH LIII. Verfe 4, 5. Serm. 19,
fatisfy jufllce, and bear at once, that which the eled:
could never have borne ; yet he had the eflentials of
that which fin deferved, to wit, Death and the curfe
to meet with, and did adually meet with them, as
the hiding of his Father's face, and the fufpending
and keeping back, of the confolation, that by virtue
of the perfonal union flowed from the God-head to th^
man-head : And he alfo had the adlual fenfe and feel-
ing of the wrath of God, the awakned fword of the
juflice of God actually fmiting him ; fp that men won-
dered how he could be dead fo foon. We fliall only
add a word or two of reafons for clearing and confirm-
ing the dodrine ; and for proof of it, thefe three
things concur, i. That fms defert by God's appointr
rnent, is to have forrow following it, 2. That by
God's appointment according to the covenant of re-
demption, the Son of God undertook thyt fame very
debt that was due by the ele£l. And 3, That it was
God's defign not to pals one of their fins, without far
tisfadlion made to juftice, but to put at the furety for
them all ; for the declaration of the riches and glory of
the free grace of God, when the finner is delivered, and
not put to pay : And for the declaration of the holy fe-
verity <\nd juftice of God, when not one farthing is
owing, but the furety muft needs pay it ; and that both
thefe meeting together, there may be to all generations;
^ (tanding and fhining evidence of the unfearchable
riches both of God's grace and of his juftice.
This is a fweet doctrine, and hath Fuany maffy, fub-
ftantial, and foul-refrefhing ufes : Out of this eater
comes meat, and out of the ftrong comes fweat. This
being the marrow of the gofpel, holding forth, not
only Chriit's fufterings, but that he futfered not at
random, or by guefs, but that he fuffered the forrows
and griefs that we fhould have fuffered ; and though
the equivalent might have been received, yet he would
ii:^eds uudcigi^ tl.<* fame fufferings in their eflentials ;
Yfliich may excsedingly coufirrn the faith and hope of
believer?;
believers in him, of their exemption and freedom
from the wn\th and curfe of God, feeing he fufFcred
the fame that they fliould have fuffered, had not he
interpofed betwixt them and it, as their bondfman.
and furety.
Ufe I. Hereby we may know what an evil and bitter
thing fin is, that have fuch effects ; would to God we
could once prevail this far with you, as to make you
conceive and believe, that fin hath forrow and grief
infeparably knit to it, and that the finner is miferable
and liable to death, and to the curfe of God : And
there is no difference but this, that finners are infen-
fible how rniferi^ble they are, and fo in greater capa*
city to be made obnoxious to that mifery. Do yq
mind this, O finners. That God is angry with you e-
njcry day ? That indignation and wrath, tribulation and
angiiiflj^ is to every foul of 7nan that docs evil? Tremble
to think upon it ; Many of you pafs as good people
who will be found in this roll : And would ye know
your condition, and the hazard that ye run ? It is of
wr?.(h and the curfe of God eternally with defperation
and blafpheiny : And if that be mifery, fin is mifery,
or brings it.. And the day comes when there fliall be
a ftorm from heaven of fire and thunder, that will
melt the elements above you, and not leave a ftone
upon a (tone of thefe flately buildings on earth about
you, in which day finners will be confirmed in the be-
lief of this truth, That it is an evil and bitter thing tQ
depart from the living God,
To prefs this ufe a httle ; there are two forfs of fin^
ners, who '■if they would fobcrly let the truth of this
doclrine fink in their mindSj they would fee their folly.
The firft fort are thofe who lie quietly under by-palt
guilt unrepented of, as if the forrow were paft, be-
caufe the ad is fo, but think not fo, will the juft God
avenge fin on his Son, and will he let it pafs in you ?
You that will grant ye are finners, and are under con-
victions of fm, had n^ed to t^ke heed what follows it :
354 ISAIAH LIIL Verfe 4, 5. Serm. 19.
As ye treafure .up fm, ye are treafuring up ivraih a-
gainji the day of wrath : O wrath is a heaping up in
Itore for you ! A fccond fort are thefe that go on in
{ixxy whatever be faid to the effefts of it, and will con-
fidently put their hand to it, as if there were no (ting
in it at all, and drink it down as fo much fweet li-
quor ; but thefc ftolen drinks that feein fweet in fc-
cret, will be vomited up again with pain, torment
and forrow : And either it fliall be grief and forrow
to you in the way of repentance, or eternal grief and
forrow, when the cup of God*s wrath fhall be put in
your hand, and held to your head for evermore.
IJfe 2. By this we may fee a neceflity of making ufe
of the Mediator Jefus Chrift. It is God*s great mer-
C}' that he hath given a Mediator, and that the Media-
tor is come, and that he hath taken on him our debt:
What v^ould our eternal perifiiing and wallowing in
lielTs torment with devils have been, to his fufFerings?
This dodiine therefore faith, that there is a neceflity
of making ufe of him, and receiving him ; and there-
fore either refolve to meet with this forrow in your
own perfons, or betake you to him, that by his inter-
pofmg it may be kept oft" from you ; weigh thefe two,
that forrow, death, and the cuife neceifarily follow
fin : And that Jefus Chrift hath died and undergone
that eurfe for eled fmners, and then ye will fep a ne-
eelfity of being found in him, that ye may be free of
the curfe, v,'hich made Paul make that choice, Phil.
iii. 8, 9. I count all things dung that I may win Chrijt^
and be found in him. Oft-times the allurements of the
gofpel prevail not to bring fmners to Chriil ; but if
its allurements do not prevail, will not the confidera-
tion of the vengeance of God perfuade you ? However
in thefe two doctrines ye have in fum this, the curfe
of God following fm, and a free and full Saviour hold-
en out to you, by whom ye may fliun the curfe, ye
are invited to make hin\welcome : Choofe you, death
and life are fet before you, whereby you are put to it,
whether
Serm. 20. JSAIAH LIII. Verfc 4, 5. ^^^
whether ye will adventure to meet with the ciirfe, or
to make him welcome: Now God himfeif make you
wife to make the right choice.
SERMON XX.
I s A I A PI LIII. Verfe 4,
^*
Verfe 4. Surely he haih home our griefs ^ and carried
our forrows : yet ive did ejleem him Jirickcn, f mitt en
of God, and afflided.
Verfe 5. But he ivas ivounded for our tranfgrejfmis, he
^ laas bruifed for our iniquities : The chaftifement of
our peace was upon him^ and with his firipes we are
healed.
TF we had the faith of that which the prophet fpeaks
\_ here, and the thorough conviction, who it is of
whom he fpeaks, we would be in a holy tranfport of
admiration and ailonifliment at the hearing of it ; that
it ifs he who is the Prince of life, that was bruifed and
wounded ; and that thefe bruifes, wounds and firipes
are ours, were for us, and the price and fatisfadiou
for our iniquities to divine juflice : And yet that even
he in the performing of all this, is reproached and
defpifed by thofe, whofe good he is thus purfuing and
feeking after, oh how fhould it be wondered at !
Thefe words, as we fnewed, hold forth thefe three
things. I. The caufe or end of Chrifl's fuffering ;
furcly he hath home our griefs, and carried our forrows,
which is to remove and take away the fcandal that
might arife from Chrift's humiliation, defcribedin the
foregoing
$3^ tSJIJII Llil. Va/e 4, 5. Sernl.' 2cr.
foregoing words : lie was low indeed, but there was
no guile in his mouth ; it was for no quarrel that God
had at hinifelf, but he undertook our debt, and there-
fore carried our forrows. 2. The aggravation of
mens enmity and defperate wickednefs.; that yet not-
withftanding all this, We ejleemcd him fmitten of God,
and affllcltd. 3. We have the expofition of the firfl
part more clearly fet dov/n, But he was ivounded fot-
our iranfgreJJiGns^ he was briufcd for our iniquities^ &C<
Where more fully he expounds what in the beginning
of the 4th verfe he aflferted.
We expounded the fird part of the words, and
fliewed that thefe griefs and forrows held forth the due
defert of fin, called ours, becaufe they are the due
and particular defert of our fins, and that which they
procured, and that ChriiVs bearing them, was not only
meant of his taking away, or removing from us for-
rows and griefs, as he did difeafes ; but of his real
undergoing of that which \ve fliould have undergone^
even fuch a bearing as made others think him fmitten
and plagued of God, and fuch as wounded and bruif-
cd him, even fuch as made him become a curfe for us,
and fuch as procured healing to us ; all which proves
that it was a real undergoing of forrow and grief.
We Ipoke to two dodrines from this part, I. That
fin hath forrow necelfarily knit to it, and never want-
eth forrow following it. 2. That Chrlft Jcfus under-
took the fame forrows, and really bare thefe fame
griefs that fin procured to the eleclj or that by fin
were due to them.
That we may proceed to obferve fomewhat more,
and for clearer accefs to the doctrine, we fliall fpeak a
word to a queition that may be moved here.
What is meant by thefe words, oiir^ we, and us ?
He hath born our griefs y the Lord hath laid on hira
the iniquity of us all ; by his flripes we are healed.
And the rather I would fpeak to this, becaufe through-
out the chapter we find thefe i>ro?ioufis very frequent.
Wc
Serm. 20. IS AIAH lAW. Vcrfe 4, s- ?>?^7
We know In fcripture our and us are fometlmes ex-
tended to all mankind. So luc are all loft in Adam,
and fin hath a dominion over us all ; and that part of
the words, verfe 6. All ive like foecp have gone ajlray^
may well be extended to all mankind ; fometimes it
is to be reftridlted to God's eleft, and fo all compre-
hends only fuch and all fuch : And in this refpecl Qur^
us and ivi^ and all^ are contradiftinguiflied from ma-
ny others in th^p world, and take not in all men, as
(ral. iv. 26. "Jeriifalem which is above is free ^ which is
the mother of us all ; which is fpoken in oppofition to
the bond-woman and her children fpoken of before :
So that this our^ us and we^ are not to be extended
to all individual men in the world, as if Chrift had fa-
tlsfied the juftice of God for all ; but it is to be appli-
ed to God's eled, feparated in his purpofe from others,
and in God's defign appointed to be redeemed and fa-
tisfied for by Chrift : And the words being thus ex-
pounded, they lead us to this dodrine, that Jefus
Chrift in bearing the puni(hment of fin, had a parti-
cular and diftind refpect to fome definite finners.
For confirmation of it, we (hall not go out of the chap-
ter, the fcope whereof we would clear a little : And if
we look through the chapter, we find five grounds to
clear that thefe words are to be thus reftricled.
For 1. We are to expound this univerfal with re-,
fpect to God's purpofe and covenant, the contrivance
of the eleds redemption, and to the death of Chrift,
the execution of it ; and fo thefe words, our^ us, ivCy
all, are and muft be reftricled to thefe, and in them we
are to find out who they are : Now whofe thefe are,
we find clear, John vi. 37, 39. in the ^y. ver. where
he faith. All that the Father hath given me fiall come
unto me, and ver. 39. This is the Father's will which
hath fent mCy that of all which he hath given 7ne J Jhould
lofe nothing : It is in a word thofe whom the Father
hath given to Chrift, and as many as are given will be-
lieve. And certainly thofe that are given to Chrift to
Vol. I. No. 4. U u be-
338 ISAIAH LIII. Verfe 4, 5. Serm. 20.
be redeemed by him, are the fame vvhofe iniquities the
Father makes to meet on him : And thefe are diftin-
guifhed from thofe not given, John xvii. 6. 1 1 . and
are called bis Jheep, John x. 15, and 17. Therefore
doth my Father lo-ve me, becanfe I lay doivn my life, to
wit, for my flieep. And all the fhain of this chapter
being to Ihevv God's way of contriving and profecuting
the work of redemption, and Chrift's executing there-
of, according to the covenant of redemption : All this
fpoken of Chrift's fufFering muft be expounded accord-
ing to that engagement. 2. Whereas it is faid, ver.
8. For the iranfgrejftons of my people was he ftricken ;
it is certain, this our and us and ijuc, for whom Chrift
w-as ftricken, muft be reftrifled to God's people ; that
is, his peculiar people, who are his by electing love
as Chrift faith, John xvii. 6. Thine they were, and thou
gaveft them to me : They are not his, as all the world
are his, but are contradiftinguifhed from the world as
his own peculiar, purpofed, defigned people. Sure
all the world are not God's people in this fenfe, there-
fore they are called his fheep, and contradiftinguiftied
from thofe who are not his fheep, John x. 17. and
therefore we are to look on thefe words, our, us, and
we, as of equivalent extent with the peculiar people
of God ; he carried the puniftiment of the fms of all
God's people that are his peculiar eledion. 3. So
ver. 10. ' When thou flialt make his foul an offering
' for fm, he ftiall fee his feed :' Hence we gather this,
that thofe whofe iniquities Chrift bare, arfe Chrift's
feed, and for them he purpofely laid down his life, as
thofe whom he expefted ftiould be faved to fatisfy him
for the travel of his foul, and for no more ; and thefe
cannot certainly be all the world, there being fuch
contradiftinttion betwixt Chrift myftical, or his feed
comprehending the eleft, and the feed of the ferpent
comprehending the reprobate and wicked, who are
faid to be of their father the devil : Thofe are Chrift's
feed who are fpirituiiUy begotten of him j and thefe
doubtlefs
Serm. 20. ISA lAH LIII. Verfe 4, 5. 339
doubtlefs are not all the world, and for thefe only he
fufFered ; fo that our fins here, are the fins of all the
feed. 4. Look to ver. 1 1 . where it is faid, * By his
' knowledge fliall my righteous fcrvant juftify many ;
' for he fliall bear their iniquities :' Where it is clear,
whofe fins they are that Chrifl: bears ; it is theirs who
are juftified by his knowledge, or by faith in his blood ;
and juftiftcation by faith in his blood, and redemption
by his blood, are commenfurable, and of equal ex-
tent. Now, it being certain as to the event, that not
all the world, nor all in the vifible church, are jufti-
fied by the faith of Chrift ; it muft alfo be certain,
that the fins of others who are not, nor fhall not be
juftified, were never purpofely born by Chrift. And
this ground, as all the relt, will be the more clear, if
we confider that it is given as an argument why they
muft be juftified, becaufe he hath borne their iniqui-
ties. A ^th Ground may be gathered from the laft
words of the chapter, ' He made interceflion for the
' tranlgreflbrs :' Whence we may reafon, that Chrift's
interceflion and his fatisfaftion are of equal extent, he
fatisfies for no more than he interceeds for : Now, it
was not for all the world, nor indefinitely and by guefs
for all in the vifible church that Chrift did interceed,
but for them that the Father bad given him out of the
world, John xvii. ver. 9. and 6. Thine they vjcre^ and
ihoii gavejl them me^ and ver. i o. All mine are thine,
and thine are mine : Chrift's death being the ground
of his interceflion, and it being by virtue of his death
that he interceeded, his death and interceflion muft
be of the fame extent : He interceeds for fuch and
fuch finners, becaufe he hath payed a price for them,
that there may be a good account made of them at
the laft day.
The I. iffe of it ferves to clear a great and precious
truth concerning God's covjjiant, and dilcriminating
love, whereby he hath put a difl'erence betwixt fonie
and others. 2. It ferves to ftir tlicm up who are thus
U u 2 difi'er-
340 ISAIAH LIII. Vcr/e 4, 5. Serm. 20.
differenced, to admire at, and to commend his love,
who hath been gracioufly mindful of them, when o-
thers are paft by. 3. It ferves alfo to clear other fcrip-
tures, and this fame chapter, and to teach us not to
make common to all, the privileges befiowed on
fome peculiar ones ; and to guard us againfl the vili-
fying and prophaning of our Lord's fufferings, as if
he had no fpecial and peculiar defign in them, or as if
they might be fruflrated in the dclign of them, con-
trary to the proniife made to him by the Father.
And therefore here to obviate an objection which is
made from the 6 verfe, All ivc like Jhcep have ^one a-
Jlray : Whence fome would infer, that it is all, who
like (heep have ftrayed, whofe iniquities Chriit hath
born : We fay, That that all is not intended to com-
prehend them whofe iniquities Chrift hath born onlv,
but to hold out the extent of iiraying ; or the mean-
ing is not, to fnew that his fuffering and fatisfying of
juftice, extended to all that Itrayed ; but to fhew ihat
the ele6l for whom he fuffered, had all of them ftrayed,
as well as others : And this is like the reafoning which
the apolUe ufes, 2 Cor. v. 14. If one died for all, then
ivcre all dead ; the meaning whereof is not, that.
Chrift died for all that were dead, but that all for
\vhom Chrift died were once dead ; fo here while it
is faid, All ive like Jheep have ^one ajiray ; It is to
fliew that the elecl ftrayed, and efteemed him not as
well as others, and had God's curfe Iving on them'as
their due, till Chrift interpofed and took it oft" them
as well as others. The point might have alfo an ufe
for conrtrmation, but we infift not on it.
1. Surely he hath borne our griefi, and carried our
forroius, that is our griefs and forrows who are his
elect, his people, his feed, who flee to him for refuge,
and are juftined by his knowledge, or by faith in him,
and for whom he maketh i-itercefiion. Hence obferve,
that believers {hould endeavour to ftrcngthcn them-
felvcs in the faith of this, that jcfus Chrift hath borne
ihcir
Serm. 20. IS J IJ Him. Vcrfe 4, s- 34i
ibcir griefs and i'onows, and hath fatisficd jufllcc for
them in particular ; they fliouid (ludy to be in cafe
on good ground with the prophet, to fay, Surely be
haib born our griefs^ and carried our forrows, to make
it fare that they are in the roll of elect believers, and
juflified perfons : To fay with the apoRle Paul, Gal.
iii. 13. He ivas made a curfc for us'. And with the
fame apoflle, 2 Cor. v. ult. to fay. He ivas made fin
for us, tbat we mi'/bt be made tbe rigbtcoufnefs of God In
bim : And to fay with the apoRle Peter, i Pet. i. 24.
]Vbo bis oivnfcf bare our fins in bis own body on tbe tree :
They fpeak always by way of application : So thefe
places whereby we confirmed the doctrine, that Chrifl
really bore that punifninent of the fms of the eleft, are
e.^preflcd in an applicatory way : And that notable
place, Gal. ii. 20. where, as if it were not enough to
fay, he loved us, and gave himfelf for us, he draws
it nearer and more home, and faith, Wbo loved mCy
and gave bimfef for me. But that ye may not rniflake
the point, my meaning is not that every body fliould
olf hand make application of Chrift's death : O ! the
prefumption and defperate fecurity that deflroys thou-
fands of fouls here ; as if there were no fuch diftinc-
tion as v/e held forth in the firft doctrine, nor any
barr to be put in the way of that fancied univerfal ap-
j^lication of Chrifi's dying for all Inmcrs ; whereas we
ihewed that it was for his fneep, and thofe given to
him of the Father only, that he died, and for no
more : But this is my meaning, that (as it is, 1 Pet.
i. 10.) ye would give diligence to make your calling and
clcclion fure., and that in an orderly way ye would fe-
cure your intercfl in (Mirill's death ; not to make this
the firfl: thing that ye apprehended for the foundation
of your faith ; that he died for you in paiticular ; for
that were to come to the top of the flairs, before ye
begin to fct foot on the firff flep : But the orderly way
is to make fure your fleeing to Chriff thro,ugh the
fenfe of fm, by your clofing with him on his own
t;crms.
342 ISAIAH LIII. Verfe 4, 5, Serni. 20.
terms, anel your having the characters of his people
ingravcn on you : And then from fuch premifes, ye
may draw this conclufion as the refult thereof, Surely
he hath borne our griefs^ and carried ourforrowi: Then,
yc may be fatisfiedly confirmed in this, that when
Chrift tranfadled and bargained with the Father about
the elect, when he prayed, and took the cup of his
Father's wrath and drank it out for them, he minded
your names, and was made a curfe in your room.
The reafon is drawn from the advantage of fuch a doc-
trine, as having in it the confolation of all the promi-
fes of God ; for we can never comfortably apply, nor
be delighted in the promifes, till we come to make
particular application of Chrifl's purpofe and purchafe
in the work of ledemption. This is it that rids mar-
ches, and draws a line betwixt us and reprobate men,
and that keeps us from the fear of eternal death that
purfues them : And it gives fome ground of hope to
lay hold on, and cleave to as to our enjoying of
Chrift's purchafe. Fknow there is nothing that men
had more need to be fober and wary in the fearch of,
and in the fecuring themfelves iii, than this ; yet by
the fame command that injoins us, to make our cove-
nant-date, our calling and eleftion fure, we are bound
to make our redemption fure: And having at fome
length fpoken of the way of making fure our believing,
on the firll verfe we need infifl: the Icfs on this, of
making fure our redemption by Chrift.
The I life ferves for information, to let 3'ou know,
that there are many profeffing Chriftians, that account
this a curious, nice conceit, to ftudy to be fure, and .
to make it fure, that Chrift in his death and futferings
minded them in particular ; others may think it im-
poftible : And all may think it a very hard and diffi-
cult thing, and indeed fo it is. But yet we would
have you to confider, 1. That fimply it is not impof-
fible, eUe we fhould Hiy, that the comfort of the peo-
ple of God were impoffible. 2. That it is no curious
thing,
Serm. 20. ISAIAH LIII. Verfe^, 5. 343
thing, for the Lord doth not lay the obligation to
curiofity on any, though we could wilh that many
had a holy curiofity to know God's mind towards
them, that they might not live in the dark about a
bufmefs of fuch a concern. 3. That the fccret of the
Lord is luitb them that fear him, Pfal. xxv. 14. and
even this fame fecret concerning redemption is with
them, a?id he willfhcw them his covenant : And indeed
it would be no fmall matter to have this manifefled.
And therefore as a 2d. iife of the point, we would
commend to you the fludy of making this fuie ; for
it hath many notable advantages attending it : It
would provoke to humility, and to thankfulnefs to
him that loved us, and waffjed us from our fins in his
own blood : It would give us a comfortable and chear-
ful Chriftian life ; it would warm the heart with love
to God, and to Jefus Chrifl; who hath thus loved us
as to give himfelf for us. When we commend this
to you, it is no uncouth, nice, needlefly curious, or
unattainable thing, nor would we have you when ye
cannot attain it, to fit down difcouraged ; neither
would we have you take any extraordinary way to
come by it ; nor wait for any new light but that which
is in the Bible ; nor would we have you refolve to do
no other thing till ye attain to this : But this we would
have you to do, even to make faith in Chrifl fure, by
lleeing to him, and calling your burden on him, by
cordially receiving him, and acquiefcing in him ; and
then ye make all fure : The committing of yourfelves
to him to be faved by his price payed to divine juftice,
and refting on him as he is held out in the gofpel, is
the way to read your intereft in his redemption : And
this is it that we have, Gal. iii. and ii. 19. where it
is difputed at length, that we are heirs of Abraham
by believing, and by the law, faith the apoftle, / am
dead to the law, that 1 mi^ht live unto God : I am cru-
cifcd with Chrifl ; ncverthclcfs I live, yet not I, but
Cbrijl lives in me ; and the life which I live in the jlejh
is
544 ISAIAH Lin. Verfi^, 5. Serm. 20.
is by the faith of the Son of God : Hence he concludes,
Who Icvcd 7iit\ and gave hinfcf for me : And this he
proves in the hid words, / do not frujiraie the grace of
Cod, I do not difappoint it ; I nuir it not in its end
and defign : It is (as if he had faid) feeking a loll fin-
JM.T to lave, and I give it a lofl (inner to be faved :
For though God's decree he the firfl flcp to falvation,
and the work of redemption follows on it, and then
believing on both; yet to come to the knowledge of
God's decree of eledion, and of our concern in the
covenant of redemption, we look downward, and feek
firft to know, if we have a right to make application
of that which was thought upon long fince concerning
us ; and this we do by reflefting on the way w-e have
come to believing : If we have been convinced and
made fenfible of fin, and of our loft condition by na-
ture ; if we have not fmothered that conviclion, but
cherifhed it ; if we have not run to this or that duty,
for fatisfying divine jufiice, and for making our peace
thereby ; but were neceffitated to betake ourfelves to
Jefus Chrift, offered in the gofpel for the falvation of
fmners ; and if we have clofed with him as he was of-
fered ; and if we have done fo, we may thence con-
clude that he hath loved i/s, and given himfelf to fave
Its : Becaufe he hath humbled me for fin (may the fe-
rious foul fay) and given me this faith to believe in
him ; and this is his promife which I reft upon, that
I fhall be faved. Or thou mayeft try thy intereft in
his redemption thus ; whether am I one of God's peo-
ple or no ? Whether do I walk like them ? and fo go
through the marks and figns of holinefs, afking thy-
felf. What fmcerity is there in me ? What mortifica-
tion ? What humility ? meeknefs, love to God and
his children? And what fruits of faith in new-obedi-
ence ? Thefe two, faith and holinefs, are the pillars
that bear up the houfe of afiurance : Working and not
refting on it ; believing and yet not growing vain and
light becaufe of it, but fo much the rather ftudying
holinels :
Serni. 20. ISJUH Ull. Ver/e 4,' 5, 345
holinefs : And to go on betwixt, and with thefe two,
till we come to read God's mind about our elcdion
and redemption ; for neither believing nor holinefs
can make any alteration in the bargain of redemption,
yet it will warrant our application of the bargain, and
clear our intereft in it : As the apcftle Peter plainly
infmuates when he thus exhorts. Give diligence to make
your calling and eleSlion fure. How is thi-.t ? Will di-
ligence make God alter his decree of eleclion, or make
it any furer in itfelf ? No, by no means, but it will
afTure us of it ; for by fo doing an entrance foall be nii^
niftrcd unto us abundantly into his everlafting kingdom ;
by giving all diligence to add one grace to another,
there fhall be a wide door opened for us to go into
heaven. And there is no hazard in commending this
doclrine to you all, even the ftudy of fiiith and holi*
nefs, thereby to come to the knowledge of God's fe-
cret council concerning you.
And therefore as a third ufe of this point, know
that all of you that prejudge yourfelves of this com-
fort of your interefl in Chrift's purchafe, do bring the
blame of it on yourfelves. If any fliall prophanely
object^ if God hath purpofed fo many Oiall get good
of Chrifl's fuiferings, and more, what will my faith
and holinefs do, if I be not elected ? And how can.
my unbelief, and negligence prejudge me, if 1 be e-
Iccled ? We llie wed in the former ufe^ what faith and
holinefs will do ; and we tell you here, what your un-
belief, and negligence will do, and it is this, it will
feclude you from all the bleifnigs of the covenant, and
bring you under the fentence of condemnation ; for as
the conditional promife looks to the believer and un-
believer ; fo it is not (thrift's purchafe, nor the differ-
ence God hath made in his purpofe of election, that
is the caufe whv ye are damned and not juflilied ; but
ye are damned becaufe ye tranfgreiTed God's law, and
when falvation was offered to you thro' Chiifl:, ye
would not clofe with the offer : x\nd are ye not juf-
VoL. I. No. 4. X X titled.
U6 ISAIAH lAW. Verfe 4, 5. Serm. 20.
tllied, becaufe ye betook not yourfelves to him for
rightcoufncfs, but continued in your fin, and in feek-
ing righteoufnefs by the law : For ahhougli this uni-
verfal be not true, That Chriji died for all men, yet
this univerfal is true, that ihey are all jujiified that by
faith Jlee unto jefus Chrift for refuge. Hence thefe two
are put together, John ix. 37. All that the Father hath
given me jhall come unto me, and him that comet h I will
in no ivife caft out ; for I came down from heaven, not
to do my will, but the Father'' s will that fent me. If it
fhould be aiked. What is the Father's will ? He an-
fwers. This is the Father's will that fent ?ne, that of all
that he hath given me I fhould lofe nothing. There are
(are as if he had faid) fome committed to me to be re-
deemed by me, and I will lofe none of them : And
left it Ihould yet.be objecled, but I wot not, if I be
given to Chrill to be redeemed by him ; he adds, Ayid
this is the ivill of him that fent me, that every one that
feeth the Son, and believeth on him, may have everlaft-
ing life : In which words, we have two wills, to fay
fo, both having the fame promifeand effeft ; the firlt
relates to the fecret paction of redemption, ver. 2,^,
And the fecond is his revealed will pointing at our
duty, ver. 40. And fo if any fliould fay, I know not
if I be given to Chrill, I know not if I be eleded ; this
anfweria here given. What is that to thee ? It is not
to be fearched into at the firft hand, and broken in
upon per faltum, and at the broad fide ; That is God's
fecret will ; and that which is his revealed will belongs
to thee, and that is, to fee that thou believe, and if
thou believeft, the fame promlfcthat is annexed to be-
lieving is annexed to eledlon, and they fweetly tryfl
together,, and are of equal extent, to wit, believing
and to be given to ChrKl : And therefore let me com-
mend it to you, to hold you content with God's re-
vealed will. For it is not the ground of your faith, I
mean as to its clofing with Chrill, That of all given
to Chrill, he Ihall lofe none j But this is the ground
of
Serm. 20. ISAIAH LIII. Verfc 4, 5. 34^
of it, That every one that feelh the Son, and bellev-
€th on him, lliall have everlafting life : And we may-
add this word as one motive amongfl others to faith
and holinefs, that by your fludying of thefe ye may
turn over the words of the prophet here to yourfelves,
and fay, Surely he hath borrie our griffs, and carried
oitrforrows ; and that of the apoftle. Gal. ii. Who lov-
ed 7ne^ and gave hiinfelf for me ; alfo, that word of
Peter cited before, His oiimfclf bare otirf.ns in his ozun
body on the tree. And O ! what confolation is there I
I'he 4.th ufe of it is. To commend the practice of
this to the believer that hath indeed fled to Jcfus
<^hrift ; and to fiiew the great privilege that they have
who are fuch : The practice of it is, that believer,-?
fliould feek to be eflabliflied and confirmed in the par-
ticular application of Chrill's death to themfelves, not
only to know that he fufl'ered for the elect and for be-
lievers, but for them in particular, that, as it is Heb.
iv. 1 6. They may come with boldncfs to the throne of God,
and confidently aflert their interell: ; and, as it is Heb.
vi. they may grow up /o the full ajfurance of hope unto
the end. We fuppofe there are many believers that
dare not difclaim the covenant, and their interefl in
Chrift, who yet are fearful to make this particular ap-
plication, ycfus Chrijl hath loved me, and given him-
felf for me ; but if they could knit the eflefts, with
the caufe from whence they came, they might attain
to it ; for the man that can fay, I am fled to Chrid
for refuge, he may alfo fay, that he purpofely laid
down his life to pay my debt ; and he is warranted of
Chrifl: to make this application oi' his particular inten-
tion towards him : Upon the other fide, the more
confolation ho. in this to believers, it fpeaks the great-
er ground of terror to unbelievers, becaufe of the pre-
judice they fudain by the want of this. And as many
of you as make not faith and hollners your fl:udy, ye
lie out of the reach of this confolation that flows from
Chriil's bearing the griefs and forrows of his own :
X X 2 And
348 ISAJAU LIII. Vcrfc 4, 5. Serm. 21.
And therefore let the profane, fenfclefs multitude that
know not what it is to die to the law, or to live to ho-
linefs, as ye would not commit facrilege, ftand back,
and not dare to meddle with this redemption, till ye
(loop and come in at this door of faith and holinefs.
And let as many as are in this way admit of the con-
folation ; for it is the Lord's allowance upon you :
But for others, if ye prefume to take hold of it, the
Lord will wring it from you, and let you know, to
your cofl, that ye had nothing to do with it.
SERMON XXI.
Isaiah LIIL Ver'/e 4, 5.
Verfe 4. Surely he hath borne our griefs, and carried
our forrows : yet we did ejieem him Jiricken, /mitten
cf God, and affliSled.
Verfe 5. But he luas zvounded for our tranfgrejftons, he
ivas brvifed for our iniquities : The chaftifcvlcnt of
our peace %vas upon hini^ and luith his Jlripes we are
healed*
THESE words, and all this chapter, look liker a
piece of the hiilory of the gofpel than a prophe-
cy of the Old Tellament ; the fufferings of the Mefli-
ah being fo diredly pointed at in them. We fhewed
that this firfi: part of the 4//? verfe holds foith the caufe
of his fulferings, and it is applied to our Lord, Matt,
viii. 17. and 1 Pet. ii. 24. As for the fecond part of
the verfe in thefe v»'ords. Vet we eftcemed him f mitten cf
God-, firicken and aJlUlcd ; thcfc who arc acquainted
with
Serin. 21. ISAIAH LIII. Verfe ^, 5. 349
with the gofpel, cannot but know that it was fulfilled
in him ; and it is an aggravation of their fin who did
fo undervalue and defpile him, that though he condef-
cended to come fo losv for us, yet we ilighted him ;
and even then when the greatefl love vi'as let out, we
abul'ed it, and made it the rile of the greatefl malice :
And for the ^th verfe, it is applied by Peter, i Pet«
ii. 24. This whole chapter then being fo gofpel-like,
and diredly fulfilled in Chrift, we may draw this gene-
ral dodrine from it.
That our Lord Jefus Chrift who was born of the
virgin Mary, fulFered under Pontius Pilate, was cru-
cified, died, and was buried, and rofe again the third
day ; is the very fame Mefliah that was prophefied of
in the Old Teftament, and was promifed to Abraham,
Ifaac, and Jacob, whom the fathers before his coming
in the iieih were waiting for. And though this may
be looked on as but a very common and ufelefs doc-
trine, yet it is the main ground and foundation of our
fairh ; we take many things for granted, wherein if
we were well tried and put to it, we fhould be found
uncertain, and in this among the reft. Now for con-
firmation of it, this fame argument will make it out;
we fliall not purfue it at length, but in the piofecuting
of it fhall tie ourfelves to this chapter : The argument
runneth thus, if in Chrift Jefus, that which was pro-
phefied of the Mefliah, and promifed to the fathers,
have its fulfilling and accompHfhment, then he miift
be the fame Mefliah that was prophefied of, and pro-
mifed to them ; for thefe things fpoken of the one and
only Mefliah, can agree to no other : But whatever
was prophefied and ipoken or promifed of the Meliiah
to the fathers, even to the leaft circumftance of it,
was all fully accompliflied and fulfilled in Chrift; there-
fore the conclufion laid down in the doctrine follows,
to wit. That our blelfed Lord Jefus is the fame Mei-
fiah that was prophefied of and promifed to the fathers,
and whom before his coming they were looking for :
So
^So ISAIAH LIII. Verfe 4, 5. Serm. 2r.
So that that queftion needs not now to be propofed,
' Art thou be that fhould come, or do we look for a-
* nother ?' ' Go,' fays Chrift, Mat. xi. 4, 5, 6. ' and
* tell John, the blind receive their fight, the lame
* walk, and the lepers are cleanfed ; the deaf hear,
* and the dead are raifed, and the poor have the gof-
* pel preached to them, and blelTed is he whofoever
' jfliall not be offended in me j* blelfed is he, who be-
caufe of my humiliation is not flumbled. Now not
to make a rehearfal of the general prophecies in fcrip-
ture, all of which are exactly fulfilled in Chrift, we
fhall only fpeak to two things here for making out the
argument propofed. i. That this chapter fpeaks of
the Meffiah. 2. That what is fpoken in it, is literal-
Iv fulfilled in Chrift.
I. That this chapter fpeaks of the Meffiah ; tho' of
old the blinded Jews granted it, yet now they fay it
fpeaks of fome other ; but that it fpeaks of him thefe
things will make evident, i. If we look to the 13th
verfe of the former chapter, where it is faid. My Scr-
'vantjhall deal prudently, he jhall be exalted and extolled,
and be 'very high ; there our Lord Jefus is fpoken of
as the Father's Servant, or great Lord Deputy ; and
the Jews themfelves grant that this is meant of the
Meffiah ; and there is nothing more clear than that
what is fpoken in this chapter relates to him, who is
called the Lord's Servant m the former chapter, as we
ihewed before. 2. If we look to the defcription of
his perfon, it can agree to no other ; for it is faid,
There was no guile found in his ?nGuth, he ivas brought
m a lamb to the JJaughter, and as a foeep before the (hear-
er is dumb, fo he opened not his mouth, he. he had no
fin of his own, which can be faid of no other ; there-
fore this chapter fpeaks of him. 3. If we confidcr the
ends and effects of his fufferings, they do alfo make it
rlear ; the end of his fufferings ; for it is for the tran-
fgreffions of his people, and as in Dan. vi. 27. Heiaas
to be cut cfj\ but not for himfelf ; the effects, He Jhall
Serm. 21. ISAIAH LIII. Verfe 4, 5. 351
y£'(? />/> feed, and ^y Z»/j knowledge jujiify many. The
New Teflamenr is full to this pnrpofe, there being no
fcripture in all the Old Teftament more made ufe of,
nor oftener applied to Chrid than this.
2. What is fpoken in this chapter is really and li-
terally fulfilled in Chrill, and we may briefly draw it
to thefe^W heads, all which we find clearly fulfilled
in him. i. To his fufferings. 2. To the ground of
his fufferings. 3. To mens account and eftimation of
him. 4. To the promifes made to him. 5. To the
effects that followed his fufferings. \Jl, For his fuf-
ferings it is faid. That he fhould be a ?jia?i offcrroivs,
and acquainted with grief; that he fhould be defpifed
and rejected of men, and not he efteemed ; that he fhould
be looked on asfiricken, fmitten of God, and affiid:ed ;
that he fhould bear our forrows and griefs, and be
ivounded for our tranfgreffions ; that he fhould be op"
■prefjed and afflicted, and brougljt as a lamb to tljefJaugh-
ier ; that he fliould be numbered amongft the tranfgref-
fors ; and, that he fhould die and be buried, andmaks
his grave ivitb the iviclied and with the rich in his death :
all which are exadly fulfilled in him. And the clear-
ing of his fufferings, whereof we fpoke before, clears
this, that not only he fuffered, but that he was brought
fo low in fuffering. 2dly, For the ground of his buf-
ferings, it is faid to be for the fins of his own elect ;
He bore our griefs and carried our forrows ; he was
wounded y^/r our tranfgreffions, and bruifed for our ini'
quities ; there was no guile found in his mouth ; the
greated enemies of our Lord could impute nothing
to him ; Pilate was forced to fay, that he found no
fault in him : All which fhew that it was for the tranf-
greffions of his people that he fuflered. Z^h'-, As for
mens little efleem of him, it is alfo very clear ; for he
was defpifed and rejected of men ; we hid as it were
our faces from him ; he was defpifed, and we efleem-
ed him not ; the world thought little of him, and we
that are eleft thought but little of him. And what is
more
352 ISAIAH LTir. Verfe 4, 5. Serm. 21.
more clear in the gofpel than this ? where it is told,
that he was reproached, buifetted, fpit on, defpifed ;
they cryed, Away with him, crucify him ; he trufl-
ed in God, let him deliver him ; but God hath for-
faken hiin. A-thly^ As for the promifes made to him,
he fliall fee his feed, he fhall prolong his davs, and
the pleafure of the Lord fhall piofper in his hands, he
fliall fee of the travel of his foul, and be fatisfied, and
by his knowledge fliall many be juftified, '<^c. What
mean all thefe, but that he fhall die, and rife again,
and have many converts, that God's woik fhall thrive
well in his hand, and that he fhall have a glorious
kingdom, and many fubjeds ? Which is called after-
ward his having a portion with the great, and his di-
viding of the fpoil with the ftrong : All this was ac-
compiifhed in Chrifl, when after his refurreclion many
were won and brought in by the gofpel to believe on
him.
And tho* the Jews and Heathens concurred and
confpired to cut off all Chriftians, yet his kingdom
fpread, and hath continued thefe fixteen hundred years
and above, ^thly^ As for the etfecls that followed his
fulferiiigs, or the influence they had on the elecl peo-
ple of God ; as many converts as have been and are
in the world, as many witneffes are there, that he is
the Mefliah ; every converted, pardoned, and recon-
ciled foul feals this truth. Hence i John v. 7, 8. it is
faid. There are three that bear witnefs in heaven^ the
Vather, the Word, and the Holy Ghnjl^ and thefe Three
are one ; and there are three that bear witnefs on earth,
the Spirit in his efficacy, the Water, in the fandifying
virtue of it, in changing and cleanfing his people, and
the Blood in the fatisfying and juilifying virtue of it ;
and thefe Three agree and concur in one, even this
one, to wit. That Jefus Chrifl is the Son of God ;
and then it follows, he that believeth hath the witnefs
in himfelf, becaufe he hath gotten pardon thro' him,
and therefore can fet his feal to this truth, and fay,
truly Chrift is the Mefliah. The
Serm. 21. ISAIAH LIII. Verfe 4, 5. ^i^^:^
The ?//6' is. To exhort you to acquaint yourfelves
with ihcle things that ferve to confirm this truth ; the
book of the Ads of the Apoitles, and the epiiile to
the Hebrews are much upon it, to hold out, and t9
prove Chrift Jefus to be the true Mefiiah, and Savi-
our of his people. If this be not made fure and cer-
tain, we have no firm j^round for our faith ; and tho*
it be fure' in itfeif, yet-fo long as it is not fo to us, we
want the confolation of it ; and there is a tv/o-fold pre-
judice that comes through our want of thorough clear-
nefs in, and afTurance of this truth. 1. To the gene-
rality of hearers, there is this prejudice, that they are
fo carelefs and little foHcitous to reft on him. And as
it made the Jews to reject him, who to this day flum-
ble at him on this fame very ground, that they know
him not to be the Meflsih, the Chrifl of God, in
whom is accompliflied all that was fpoken of the Mef-
fiah ; fo Chriltians not being thoroughly verfed in it,
they do not reft on him, nor clofe with him as the true
Mcffiah. 2. There is a prt^judice alio from it to be-
lievers, wdio have only a glimmering light of Chrift's
being the MefTiah, they come fliort of that confolation.
they miglu have, if they were fixed in the fairh of it :
There is this great evil among Chriflians, that they
ftudy not to be folidly clear and thoroughly verfed in
this point ; {o that if they were put to reafon and de-
bate with a jew, if there were not a witnefs within
themfclves of it, the faith of many would be exceed-
ingly fliakcn.
2. From this, that the prophet never fpcaks of
Chrift's fufl'erings, but he makes application of them ;
he carried cur griefs, he was wounded for oi/j' tranf-
grelTions, Is'r. Ohfcr-ve, That believers fliould look
on Chrift's fufierings as undergone for them, and in
their room and place : We cleared before, i. That
Chrift fuffered for fome pecujiarly, and not for all ;
and 2. That believers fhould endeavour the clearing
of their own interelt in his fiifienDgs, and that they
Vol. I. No. 4. Y y have
^-^54 ISAIAH LIII. Vcrfe .u 5- . Serm. 2r.
have a r!<;ht to them : Now we brieily add this 3c/ a-
kin to the lormcr ; that believers, and fiich as are fled
to Chrlil for refuire, ihould look on his fufferinjis as
undergone for them ; and the fame fcriptiires which
we cited to confirm thefe, will coniirm this : The rea-
fon why we woukl have you confirmed in this, is, be-
caufe, I. It is this only that will make you fuitably
thankful, it is this which is a notable ground of that
fong of praife. Rev. i. 4. To bm that hath loved us,
and zjajtdcd us from our Jins in his o'un blood, he. 2.
This is a ground of true, folid and ihong confolafion,
even to be comforted in the applicatory faith of ChrilPs
purchafe. 3. It is the Lord's allowance to his people,
which they fhould reverently and [hankfully make ufe
of, even to look on Jefus Chriit, as wounded, pierc-
ed, and lifted up on the crofs for them ; and by do-
ing this according to his allowance, there is way made
for application of all the benefits of his purchafe.
3. From the fcope (looking on the words as fpoken
to remove the fcandal of the crofs) obferve (which
may be a reafon of the former) that men will never
conceive of Chrill rightly in his fufferings, except
they take him as fuifering for them, and in their
room: This looking on Chrift, leads i. To conceive
highly of the glory of his grace, and condefcending
love to fmners. 2. It leads to Chrilt's faithfulnefs,
who came to the world on our errand, accordincr to
the ancient tranfaftion in the covenant of redemption,
as he is brought in, faying, Pfal. Ix. Lo, I come ; in
the volume of thy book it is 'written of me, I delight to do
thy ivill, God. 3. It leads to a fixed belief of God's
holinefs, juitice and goodnefs, in exacfing fatisfac-
tion of his own Son. and in accepting that fatisfac-
tion. 4. It gives a right view of the way of grace,
and lets us Ice it to be a moft real thing : God the of-
fended party accepting of the price, and Chrift pay-
ing it. Thu< ,h. believer's faith gets a fight of Chrift
iatisfying, as if he faw his own debt fatislied by him-
felfj
Serm. 21. ISAIAH LIII. Vcrfe. 4, 5. 355
ielf; it fees him undergoing the curfe, and juflice in-
Aiding it on hirn, that the believer may go tree.
The ufc is, To fhew the neceffity of ftudying the
well grounded ajDjjHcation of Chrifl's fufferings for us ;
much of the reafon why Chrid is not more prized Hes
here, that he is not looked on as paying our debt ; o-
therwife when challenges ot the law and of juftice
take hold on the foul, if Chrift were feen interpofing,
and faying, A body hq/i thou prepared unto nie : And
if judice were feen exacting, Chrilt performing, and
God accepting his fatisfaclion, and that in fign and
token that jultice is fatisfied, he is raifed from the
dead, juflitied in the Spirit, and is entered in poffef-
fion of glory as the believers fore-runner in their
name : It would afford precious and lovely thoughts
of Jefus Chrid, and humbling thoughts of ourfelves :
Therefore there is a necellity, if we would confider
his fufferings aright, and prize and efteem him, that
we endeavour to make particular application of them
to ourfelves on good grounds. 2. Upon the ether
hand know, ye who have no ground to make this ap-
plication, that ye cannot efleem aright of him or his
iufferings, nor of the grace that iliined in them, be-
caufe ye have no title to, nor can, while fuch, have
any clear nefs of interefl: in them. 3. For you that
would fain ha»e a high efleem of ChrHl, and yet are
all your days calHng at this foundation, never think
nor expert to win rightly to efteem of him, fo long as
ye fear to make application of his purchafe ; and there-
fore that ye may love and praife him and efteem right-
ly of him, labour to come up to the making of this
application on folid and approved grounds.
4. More particularly from this part of the aggrava-
tion, Tet ive cflccmcd him ffr'icken^ fmittcn of God, and
afflided : We have a fourfold confirmation of truth,
or four precious truths confirmed, i. That our Lord
Jefus in his fufferings did really fiiffer, and was really
brought low in his fufferings, fo as on-lookcrs thought
Y y 2 him
35^ JSAJAU LTII. Verfe 4, 5. Scrm. 21.
him a mofl: defpicable man, and one that was ftricken
and finitten ol God, and afllicted : Ot this we fpoke
on the beginning of the 4//^ verle. 2. We have here
an evidence of the exceeding great freenefs of grace,
and of the love of Chrill in his fuflferings, in fo far as
he bare their forrows, and payed their debt that count-
ed him fmitten : There was no good thing in us to de-
ierve or procure his fufferings, but mofl freely he un-
derwent thefe fufferings, and undertook our debt,
Rom. V. 8. ' God commends his love towards us ; in
• that while we were yet fniners, Chrlfl died for us :*
and verfe 10. ' While we were yet enemies, we were
' reconciled by the death of his Son :' Can there be a
greater proof of infinite and free love than appears ia
our Lord's fufferings ? There was not only no merit on
our fide \ but on the contrary, defpifmg, rejecting,
being afliamed of him, reproaching him, kicking a-
gainll him, and rubbing of affronts on him ; Paul and
others having their hands hot in his blood.
life I. Confider here, behold and wonder at the
free love of God, and rich condefcending love of
Chrifl ; he (lands not at the bar and prays for them
that were praying him to pray for them : But as it is
in the end of the chapter, it was for trani'greffors ; it
was even for fome of them that were feeking to take
away the life of the Prince of life, and ror other tranf-
greffors.
2. Know that in them to whom the benefit of
Chrifl*s death is applied, there is no more worth than
there is in others who do not fliare of the benefit of
it : It is the opinion not only of hereticks, but fome
way of many ignorant profeffors, that thofe for whom
Chrift died, are better than others : But here we fee a
proof of the contrary ; he dies for rhem that account-
ed him fmitten of God : And this he doth for two
rcafons, i. To fliew the riches and freedom of his
grace, that could overcome man's evil and malice,
and outreach the height of the defperate wickednefs
that
Serm. 21. ISAIAH LIII. Verfe 4, 5- 357
that is in man, and (lands not fto Ipeak fo) on Hep-
ping (cones, but comes over the greatelt guilt of fm and
enmity in the creature. 2. To comfort and encourage
his followers when engaged to him, againft and out
over their grolTcfl failings and greate(t mifcarriages ;
he that loved them when they were defpifing and re-
jetting him, and fpitting in a manner in his very face :
Will he now give up with them when they have fome
love to him, for this or that corruption that (lirreth or
breaketh forth in them? Thus the apodle reafons,
Rom. v. 10. If ivhcn ice iverc enemies ice were recoU"
died to Godbi the death of his Sou, much more being re*
conciled ivejhall be favedhy his life : We were enemies
when Chrill: gave himfelf for us, but through grace
we are fomewhat better now ; enmity and defpite in
lis was then at an height, now it is weakened, re-
ftiained, and in fome meaiure mortified : And if
while we were at the height of enmity againd him,
he died for us to reconcile us to God ; how much
more now being reconciled, may we expeft peace and
fafety, and all the benefits of his purchafe through
him : Thus there is a notable confolation, from his
bent of malice that was fometime in us, compared
with the victory that grace hath now gotten over it;
and the gradation is always comfortable, to wit, that
thofe 1u(lS that once did reign, and were without any
gracious oppofiiion made to them or any proteflation
entered againlt them, prevailing it may be publicly,
are now oppofed and protefted again ft : And if Chrift
(lood not on the greater, will he ((and on the lefi'er ?
And our Lord allows this fort of reafoning Co much
the more, that he may thereby ftrongly engage the
heart of the believer a'j[ain(l fm, and to the admirinjr
of grace, withal to the ferious itudy of holinefs.
3. It ferves to let you know how much ye believers
are engaged and obliged to grace, and what thanks
ye owe to it. i. Look to what fatisfies for your debt,
ye pay not one farthing of it, our Lord Jefus payed all.
2. Look
358 ISAIAH LIII. Verfe 4, 5. Serm. 21.
2. Look to the moving caufe, it is to be attributed to
nothing in you, but ahogether to free grace : Some
poor dyver may by his pleading prevail with an able
and pitiful hearted man to pay his debt : But there
was no fuch externally moving caufe in you to procure
this of, Jiim, but he freely and willingly, and vi'ith de-
light payed our debt when ye were in the height of
malicious oppofition to him, doing all that might fear
him from it : And had it been poilible that man's ma-
lice, defpifrng and defpite could have fcarred him, he
had never died for one fmner ; but he triumphed o-
penly in his grace over that, and all that flood in his
way.
4. We have here a confirmation of that truth that
holds out man's malice and defperate wickednefs ;
And can there be any thing that evidenceth man'a
wickednefs and malice more? Than i. To have en-
mity againfl Chrift, 2. To have it at fuch an height
as to delpile him, and count him fmitten and plagued
of God. And 3. To be at the height of malice even
then when he out of love was condefcending fo low as
as to fuffer and fatisfie juflice for him ; ye may pofli-
bly think that it was not ye that had fuch malice at
Chrifl ; But faith not the prophet, We ejleemed him
Jtniiicn cfGod? Taking in himfelf and all the elett,
which might give us this obfervation, That there is
nothing more defperately wicked, and filled with
piore enmity againll Chrid in his condefcending love,
and againfl God in the manifeftation of his grace, than
when even eleft fouls for whom he hath fufl'ered, de-
fpife him, and count him fmitten of God and afflict-
ed : It is indeed very fad, yet very proritable, to
walk under the deep apprehenfion, and foul-preffure
of heart-enmity againfl God and.Chriit. Are there
any of you that think ye have fuch fmful and wicked
natures that difpofe you to think little of Chrill, to de-
fpife and rcjed him and his grace? God's eled have
this enmity in tlieir natures : And if fuch natures be
in
Serm. 21. I S J U H UU. Ver/e 4, 5- 359
in the ele£l, what iniift be in the reprobate who live
and die in this enmity ? If this were ferioufly conli-
dered and laid to heart, () but people would be hum-
ble, nothing would ailed the foul more, and (lound
to the very. heart, than to think that Chrift fufFered
for me, through grace an ele6l: and a believer ; and
that yet notwithflanding I fhould have fo defpifed and
rejefted him, and accounted him fmitten of God and
afllicted : Let me exhort all of you to look back on your
former walk, and to lay this enmity to heart, for the
day is coming when it will be found to be a biting and
confcience-gnawing-fin to many. 4. In that he ag-
gravates their enmity from this. Obferve this truth
which is alfo here confirmed, that there is nothing
that gives fm a deeper dye, than that it is againft grace
and condefcending love, that is, againfl Chrill: when
fuft'ering for us, and offered to us : O ! That makes
fin to be exceeding finful, and wonderfully abomi-
nable ; and thus it is aggravated, Heb. ii. as greater
than the contempt of Mofes his law : And Heb. vL
It is accounted to be a crucifying the Son of God afrejb,
and a putting him to an open jhawe ;' and Heb. x. It is
called a treading him under foot ; an accounting the
blood, of the covenatit to be an unholy things and a doing
defpite to the fpirit of grace : Thefe two lafl fcriptures
look mainly to the fin againfl the Holy Ghoft ; yet
fo as there is fomewhat of that which is faid in them
to be found in all unbelievers, for defpifing of Chrift : •
It is a fin fomeway hateful, even to the publicans and
finners to hate them that love us, to do ill to them
that do good to us ; how much more finful and hate-
ful is it to defpife and hate him who loved us, fo as
to give himfelf for us, and when he was giving himfelf
for us ? There are many fms againft the law that will
draw deep, but this will draw deeper than all, even
finning againft grace, and the Mediator interpofing
for finners, and manifefting love to them : And the
reckoning will run thus , Chrift was manifefted to
you
360 IS J lA H LIII. Vcr/c 4, 5. Serm, 2t.
you in this gofpel as the only remedy of fm, arfd fet
forth as crucified before your eyes, and offered to you
in the gofpel, and yet ye defpifcd lilm, and efteenied
him not : And let me fay it to believer.-;, that it is the
greated aggravation of their fm : It is true, in foine
refped, that the /ins of believers are not fo great as
the fms of others, they not being committed with fuch
deliberation and full bent of the will, nor from the
dominion of fjn ; yet in this refpecl they are greater
than the fins of others, hecaufe committed againii fpe-
cial grace and love actually communicated ; and there-
fore when the believer confider.s, that he hath requit-
ed Chrift thus, it will affecl him mofl of any thing,
if he has any fuitable tendernefs of frame.
5. Fronr confidering that it is the prophet who ex-
preOfes this aggravation, we may obferve, that the be-
liever who is moft tender, and hath beR right to Je-
fus Chrift and his fatisfaction, and may upon bell
ground apply it, will be moft fenfible of his enmity,
and of the abominable guilt there is in defpifing and
v/ronging of Jefus Chrift ; therefore the prophet brings
in himfelf as one of thofe that by Chrift's ft ripes were
healed, owning his guilt, zoe dcfp'.fed and rejecfed
him, we efteemed him not, wc judged him fmitten
of God : The reafon is, becaufe intereft in Jefus
Chrift makes the heart tender ; and any wrong that
is done to him to affecl us the fooner and the more
deeply, the fcurf that fometime was on the heart be-
ing in a mcafure taken away ; an intereft in Chrift a-
wakeneth and raifeth an efteem of him, and produc-
eth a holy lympathy with him in all the concerns of
his glory, even as the members of the body have a
fellow-feeling with the head : Make a fuppofition that
a man in his madnefs Ihould fn>ite and wound his
head, or wrong his wife, his father, or his brother ;
when that fit of madnefs is over, he is more affected
^vith that wrong than if it had been done to any other
member of his body, or to other perfons not at all,
OF
Serm. 21. ISAIAIIlAW.Verfe^.S' 3^*
br not fo nearly related to him : 'I'here is fomething
of this pointed at, Zech. xii. lo. The^ JJoall look upon
h'lm 'whom they have pierced^ and mourn for hlm^ as a
inan doth for his only foil : As if he had faiti, the itrokes
they have given the head ihall then be very heavy and
grievous to be borne, and will be made to their feel-
ing to be afrefli ; they thought not much of thefe
Avoundings and piercings of him before, but fo Iboii
as their interelt in him is clear, or they come cordial-
ly to believe in him, they are iincerely alfcfted with
the wrongs done to him.
The ife is. That it is a mark, to try If there be in-
deed an intcreft in Chrift, and if it be clear '. The
man whofe intered is clearelt, i. His wrongs done to
Chrifl will prick him moft, if the wrongs be done by
others they affect him ; if by himfelf, they fomeway
make him to faint : Hardneis of heart under wrong-
ing of Chiift, is too great an evidence that there is lit-
tle or no ground for application of his fatisfacftion, but
it is otherwife, wheil wrongs done to CMirifl: affed us
molt. 2. When not only challenges for fin againft
the law, but for fins againft Chrifl: and grace offered
in the gofpel, do become a burden, and the greateft
burden. 3. When the man is made fenfible of fecret
enmity at Chrifl, and is dilpofed to muiter up aggra-
vations of his finfulnefs on that account, and cannot
get himfelf made vile enough ; when he hath an holy
indignation at himO^lf, and with Paul counts himfelf
the chief of finncrs : Even though the evil was done in
ignorance, much more if it hath been againfl: know-
ledge : It is no bad fign when fouls are brought \o
heap up aggravations of their guilt for wrongs done to
Chrift ; and when they cannot get fuitable exprefljons
fuiiicienrly to hold it forth, as it is a bad fign to be
foon fatisfied in this : There are many that will take
with no challenge for their wronging Chrifl, but he-
hold here how the prophet infills, both in the words
before, in thefe, and in the following words j and he
Vol. I. No. 4. Z z can
^Cri ISA I A II UII. fcrfe 4, 5. Serm. 21.
can no more get off the thoughts of it, than he can
get oiFthe thoughts oFChrilt's futierings.
6. While the prophet I'aith, when Chrifl was filter-
ing for his own, and for the reft of his peoples fins.
We cjicemed him ?iof, but judged him Jmllcn of God ;
ohferve briefly, becaufe we haden to a clofe, that Je-
fus Chrift: is often exceedingly miitaken by men in his
mod: glorious and gracious works ; can there be a
greater mii'fake than this ? Chrilt fuifering for our fins,
and yet judged fmitten and plagued of God by us, or
which is more even Chrift jeius is often fliamefully
miftaken in the work of his grace, and in the venting
of his love towards them whole good he is procuring,
and whofe iniquities he is bearing.
The life of it fcrves, i. To teach us when we are
ready to pafs cenfure on Chrift's work, to fland ftiil,
to animadvert on, and to correct ourfelves, left we
conltruct unfuitably of him : He is much wronged as
to his public work ; as it he were cruel, when indeed
he is merciful ; as it he had forgotten us, when indeed
he remembers us ftill : And as to his private work in
particular perfons, as if he did fail in his promife when
he is mo(t faithful, and bringing it about in his own
way. And 2. (which is of afrinity to the former) it
is a warning to us, not to take up hard conltructions
of Chrift, nor to mifconftrue his work, winch when
mifconftrued, himfelf is miltaken and miiconftrued.
How many think thiu he is breaking when he is bind-
ing up, that he is wounding when he is healing, that
he is deftrovinsx when he is humblinij ? Therefore we
iliould lufpend palling cenfure till he come to the end
and clofe of his work, and not judge of it \)\ halves ;
and then we fliall Ice there was no fuch ground for
mifconftruing him, who is every day holding on in his
own way, and fteadily purfuing the fame end that he
did from the beginning •, and let him be doing io. To
him be praife for ever.
SER.
Serm. 22. ISAIAH LIII. Verfe 5. 36;
SERMON XXII,
Isaiah LIII. Vcrfe 5,
Verfe 5. But he zuas ivoiindsd for our tranfgrc/Jiom, h^
ivas brii'tfcd for our iniquities : The chajiifcmcnt of
our peace ijuas upon him, and ivith bis. Jiripcs luc are.
h(^akd,
T Is hard to fay whether the fubjed of this verfe,
and aimed of this whole chapter, be more fad or
more fweet ; it is indeed a fad fuBject to read and hear
of the great fufferings of oyr blelfed Lord jefus, and
of the defpightful ufage that he met \vith, and to fee
fuch a Hood of malice fpued and fpit out on that glo-
rious farrh : So that when he is bearing our griefs,
and carrvinu: our forrows, we do even then account
him plagued, fmitten of God, and alHicled, and in a
manner look upon it as well-deferved : Yet it is a moft
fweet fubiedt, if we either confider the love it comes
' from, or the co,mfortable effeds that follow it ; tha*
hath been the rife, the caufe, and the occafion of
much f)nging to man, here below, and is the caufe
and occafion of fo much fmging among the redeemed
that are this day before t,he throne of God ; and as the
grace of God hath overcon^e the malice of men, fo we
are perfuaded this caufe of rejoicing hath a fweetnefs
in it beyond the fadnefs, though often we mar our own
fpirituai mirth, and know not how to dance when he
pipes unto us.
Thefe words are an explication of the 4//; verfe,
where it is alVerted that Chrifl^s fuiterings were not
for himfelf but for us, from, and by which the pro-
phet having aggravated mens malice, who notwith-
'Lz Z lUuding
t
364 ISAIAH LIII. Ver/e 5. Serm. $2.
flariding cfteemed him not, yea judged him fmitten of
God, he comes again for furthering and carrying on
this fcope, to ftiew more particularly the ground, end,
and eflecls of Chrilt's fufierings ; where ye fliould re-
member what we hinted before in general, that men
will never think nor conceive of Chrifl's futferings
rightly, till they conceive and take hijn as fuffering
for them ; and when we confider this, we think it no
wonder, that the moll part efleem but little of the fuf-
ferings of Chrid, becaufe there are but few that take
him under this notion, as (landing in their room, and
paying their debt, and as Ijeing put in prifon for them
when they are let free.
In this 5^/^ verfe, we have thefe three, i. A further
expreliion of Chrifl's fufterings. 2. The canfe of
them, or the end that \\^ had before him in them. 3,
The benefits and fruits or effefts of them.
There are in the words four expreffions which I
fliall clear, i. He loas wounded, to fhew the reality
that was in his fufferings, he was adually pierced, or
as the word is ren(;lered in the margin, tormented, and
the caufe is our tranfgrcjftoyis ; and while it is faid.
He was ivounded far our iranfgrejfions, he means, i.
That our trai^ifgreffions procured his wounding, And
2. That his wounding was to remove them, and to
procure pardon to us. 2. He ivas hru'ifed, that is,
preffed as grapes in a wine-prefs, he underwent fuch
a wounding as bruifed him ; to fliew the great guilt
of fin, and the he^vinefs of wrath that would have
come Q\\ us for it, had not he interpofed : And the
caufe is our iniquities ; and thofe two words tranfgrcf-
Jions and iniquities Ihew the exceeding abomina,blenefs
of fm ; traiifgrelJions or errings pointing at our com-
mon fins, iniquities or rebellions pointing at greater
guilt. 3. The chajlifement, or as the words will bear,
the difcipline of our -peace tvas upon him ; it fuppofes
firft. That we by nature were at enmity with, and
men^ics to God, Sccoudly, That before our peace
Serm. 22, ISAIAH LIII. Ver/e 5, 3(^5
could be procured, there behoved to be a fatisfadtion
given to juflice, the Mediator behoved to come under
difcipHne and chafUfeinent. 4. And by bisjiripes lue
arc healed ; he was fo whipped, that the marks of the
rod remained behind ; the lirft benefit looks to pardoa
of fin, and peace with God in the fiift three expref-
fions ; the fecond in this lafl expreffion, looks to our
fimdlification and purging from the dominion and pol-
lution of fin ; by Chrill's becoming fin for us, there
is a vvay made to wafh us from all the guilt of fin, and
from all the foul fpots and (lains that were on us by
fin, and he hath thus procured holinefs to us ; we
come eafily by it, but it cofl Chriil dear, yea, very
dear.
Thefe very fad, but mofl fweet, and foul-comfort*
ing words, hold out a fliort fum of the fubftance and
marrow of the gofpel ; and becaufe they do fo, we
Ihall fpeak of them fummarily together ; and yefliould
the more ferioufly attend, efpecially fuch as are more
ignoiant, that by the reading and opening up of this
Verfe ye may be brought and kept in mind of the fum
qf the gqfpel ; and to make the matter the more clear,
I fhall endeavour to make the doctrines drawn from it,
as fo many anfwers to fix or feven queftions. As i.
What is man's condition naturally, and what is the
condition of all them that get no benefit by Chrifl's
death ? 2. How is man redeemed and freed from that
condition ; 3, By whom is he freed, or who makes
the fatisfadion ? 4. How doth he perform that fatis-
fadion ? 5. What are the benefits that flow from, and
come to us by the fatisfaftion performed ? 6. Who
are the perfons for whom Chrilt hath performed the
fatisfaclion, and to whom he hath procured thefe be-
nefits ? 7. What is the way how thefe benefits are
transferred or derived to thofe perfons ? And putting
thefe h\'t\\ together, we may have a fhort catechifm
jn one verfe.
I. Tl^eu what is man's condition by nature? ly^.
:,66 ISAIAHUW.Vcrfe S' Serm. 22.'
He is under tranfgreflions. 2^/y, Under iniquities.
yfly^ At enmity with God. And ^tbly. Under wounds
3nd loathlbme difeaics of a finful nature : In a word,
man bv nature is a finner, guilty, greatly guilty, under
God's wrath and curie ; and at enmity with God, of
a moft finful and abominable nature, even fick \vit*h,
and loathfome, becaufe of fin. The firft is implied in
this word. He was is;ounded for our tranfgrejfions^ that
is our common fins ; the fecond is holden out in the
next word, He was brulfed for our iniquities^ or rebel-
lions, which holds out great guilt ; the third in that
word, The cha/iifement of our peace was upon hiin,
which fuppofes that, we were once without peace with
God ; the lad word, By his Jlripes we are healed, fup-
pofeth, that we continue in that condition filthy and
polluted, and polluting ourfelves more and more,
greedy to drink in fin, and wounding and fickning
ourfelves by fin. Now lay thefe four words together,
they clear this truth to our judgment, and fcrve to
point out to us the neceffity of a Mediator. Again,
confider them in a fecond notion, and they tell us,
that even the eledl: themfelves, are by nature in the
(ame finful find rebellious condition with others, at
enmity xyith, and under the curfe of God, and abo-
minably polluted before they be wafhed and healed,
as the apoftle aiierts, Ephef. ii. We are by nature chiU
dren of wrath even as others ; and here it is plainly de-
clared. He iva^ wounded for our tranfgrejj'ions, he was
bruifed for our iniquities, &c. Some are ready to think
(as was hinted before) that the eled by nature were
better than others, or that God forefaw they would
be better than others, and therefore he eleded them.
This piece of Arminianifm is in ^11 naturally ; but
this text in down-right coiuradiclion to fuch a ground-
kfs conceit, anfwers and aflerts that by nature they
are even like others, a^ the apoftle faith, Rom. xi,
32. God hath concluded them all under unbelief that he
might have mercy en all. All the eled as well as o-
thers.
Serm. 22. ISAIAH LTII. Verfe 5. 367
thers, are concluded under fin and wrath, that the
•way of obtaining any fpiritual good, might be by mer-
cy and free- grace alone.
2. How are men freed from this finful and mlfera-
ble condition ? Anfiucr^ \. In general before the quar-
rel can be taken away, and their peace can be made,
there muffc be fatisfaclion, which is implied in thefe
words. The chajlifcment of our peace ivas upon h'un ;
which fuppofes the neceflity of a fatisfadion made or
to be made, in refpect of God's decree and comniin-
ation, who faid, 77^6^ day thou finnc/i^ thoujlyalt d'lc^
and curfcd is every one that continues not in all things
ivriiien in the law to do them. 2. And more particu-
larly, there muft be a fatisfaQion ; becaufe there is
1//, The juflice of God that hath a claim by a (land-
ing law. 2c//v, The holinefs of God that mufi: be vin-
dicated. And 3fl'/j', The faithfulnefs of God that muft
be performed and come to pafs what it hath pledged
itfelf for, as well in reference to the threatning as to
the promife ; for thofe words. Hath he/aid^ and will
he not do it ? relate to the one as well a8 the other ;
there is a great miflake in many, while they leap im-
med'ately to mercy, without minding the necelilty of
a fatisfaciion to provoked juflice, and on this ground
that God is merciful ; which, if it were an argument
good enough, it would fay, that all, even the repro-
bate may get mercy ; but we fhould confider the way
that God hath laid down for fmners coming to mercy,
and how that before peace can be made, he will needs
have fatisfaclion to his juflice.
3. Who maketh the fatisfaclion ? The text fays,
it is he and him ; he was wounded for our tranfgref-
fions, the chaftifemcnt of our peace was on him ; and
who is this he and hiin? It is in general the MefTiah,
who was then to come, he who was conceived by the
Holy Ghofl, born of the Virgin Mary, who fuffered
and was crucified, who died and was buried, and rofc
the third day j even he, who having the nature of
God
-^86 ISAIAH LIII. Vcrfe 5. Sefm. 22.
God and our nature united in one perfon, lie his oivn-
felf bare our fins in bis body on the tree, as is laid, 1 Pet.
ii. 24. and he ivbo kncu no fin, ivas made fin for us,
that we might be made the righleoufnefs of God in him ;
as it is, 2 Cor. v. ult. even he of whom the apoftle
hath been fpeaking here, while he fays, We, as am-
baffcidors for Chriji, as though God did befcech you by us,
ive pray you in CljrifC s ftead be ye reconciled unto God :
And when we fay it is Chrili that is meant, we are to
underfland it as well negatively and exclufively, exclu-
ding all others, as pofitively including him ; when we
itiake him to be the only Saviour, we exclude all that
men can do, with their penance, prayers, good works,
and all that angels can do ; neither man nor angel
could fatisfy divine jultice, anii make cur peace with
God; and therefore it is laid, Ads iv. 12. Neither is
there fal-vatioji in any other ; for there is no other name
under heaven given among men ivhereby we muft be faved,
but the name of 'Jefus, where it is clear that all others
are excluded, as it is, Pfal. xl. 6. Sacrifice and offer-
' ing thou wouhleft not. Sec. neither penance, perfor-
mances, nor any other thing will do it ; but it is faid,
Lo, I come, in the volume of thy book, it is written of
me, I delight to do thy will, my God. Take this then
as another ground of ra\ ing knowledge, that it is our
blelfed Lord Jefus that fatisfies juftice, even he who
being God, was conttnt to become man, and is God
and man in one perfon ; he, and he only undertaking
the debt, fatisfies juftice.
4. How does he fatisfy juftice? Anfw. He was
•wounded for our tranfgrcjfions., he was bruifed for our
iniquities, the chaftifemcnt of our peace was on him, and
by his ftripes we are healed t In which words obferve
tnefe three things, i. In Chrift's fatisfadion for us
there is an atlual undertaking, he becomes furety,
and enters himfelf in our room ; when all other things
are rejeded, angels, men with their facrifices, thouf-
inds of rams, ten thoufand livers of o} I, and the
fruit
Serm. 22. ISAIAH LIII. Verfe 5. 387
fruit of the body, then our Lord Jefus comes In and
undertakes, Pfal. xl. 7. Lo, / come, he fatisfies for
our tranfgreflions ; which fuppofes that juftice could
not have demanded our debt of him if he had not un-
dertaken it ; therefore Heb. vii. 24. he is called the
furety of a better ieftament ; for he comes in our room
and place, and undertakes to pay our debt ; even as
if a man under debt were going to prifon, and another
able, rich man fhould undertake to pay the debt, al-
though the debt fhould lie by for a while unpayed,
yet the creditor will get a decree on the furety for
payment of the debt when he pleafes to fue him ; i^
Jefus Chrifi: enters as bondfman for our debt, and be-
comes liable to the payment of it. 2. Chrifl's per-
formance and payment of the debt according to his
undertaking, implies a covenant and tranfadlon on.
which the application is founded, which we fliewed
was alfo implied in the foregoing words, verfe 4. He
hath home our griefs^ and carried our farrows. God
the Father, Son, and holy Spirit, are the party
wronged by fm. Jefus Chrift confidered perfonally '
and as Mediator, is the party undertaking : The terms
are. That he fhall fuffer, and fatisfy juftice for us,
and that we (hall go free, that his paying fliall be our
freedom, that the debt which he pays for us fhall not
be exa£led of us in perfon, 2 Cor. v. ult. He lubo
knew noftn, was made fin for us that we might be made
the righteoifnefs of God in him ; and here, the chajlifc-
inent of our peace was on him ; it was transferred from
us to him, that by his firipes we might be healed ; by
his (tripes and wounds health was procured to us. 3.
Our Lord Jefus in fulfilling the bargain, and fatisfy-'
ing juftice, payed a dear price ; it was at a very dear
rate that he bought our freedom ; he was wounded,
bruifed, fuffered firipes and puniflmient : So that ye
may take the anfwer to the queffion in fum to be this,
our Lord Jefus performed and fatislied for all that was
due by us, by undertaking our debt, and paying a
. Vox. L No. 4, A a a dear
388 tSAIAH LIII. Verfe 5. Serm. 22.
dear price for fmners, according to the covenant of
redemption ; he came under the law, and the law
(truck at him as furety, and he anfwered its demands,
and fully and condignly fatisfied the juftice of God
for us.
As for that queftion, Whether Chrift might not
by one drop of his blood have fatisfied ? and fuch like,
we think them very needlefs, too curious, and little
or not at all edifying ; but if it be afked, Why Chrift
paid fo much ? \vq anfwer, i . It behoved Chrift to
pay a condign fatisfaclion to juftice. 2. It was meet
that he fhould pay all that he paid. Firji, We fay,
it behoved to be a condign fatisfaftion : For ly?. It
behoved to be a price equivalent to all that the elect
Ihould have futfered, had not he interpofed. 2dly, It
behoved to be proportionable to the juftice of God ;
for God having laid down fuch a way of fliewing mer-
cy, that his juftice ftiould be falved, there behoved to
be condign fatisfadion for the vindication of juftice;
which was done by Chrift's fuffering to the full un-
doubtedly ; if we confider, i. The excellency of the
perfon that fuffered, God and man in one perfon.
2. If we confider the nature of his fufferings, that
they were exceeding great, heavy, and preffmg.
And 3. If withal v.^e confider the manner of his fuf-
ferings, that it was with much readinefs and chearful-
iiefs of obedience to the Father's will : That fuch and
fo excellent a perfon fliould fuffer, and fuffer fo much,
and fufter in fuch a way ; this fure makes condign fa-
tisfadion, and fo juftice is thereby fully fatisfied, and
made as glorious as if all the eledt had fuffered eter-
nally : Therefore we fay, that his fufferings were a
condign and proportionable fatisfa6lion to juftice for
them whofe debt he payed, by this juftice is complete-
ly and glorioully fatisfied. Secondly, We faid that it
was meet that he ihould pay all that he payed, and
fo it is, if we confider, i. The excellency of immor-
tal fouls, a little price (as all that men or angels
could
Serm. 22. ISAIAH LIII. Ver/e 5. 389
could have payed would have been the fmeft gold, fil-
ver, or precious ftones) could not have done it, The
redcnipticn of the foul is precious, and ceafeth for ever,
to wit, amongfl; all the creatures, Pfal. xiix. 8. 2.
The feverity of juflice on the jufl: account of fin, call-
ed for fuch a price. 3. God's end, which Vv'as to
make both his grace and juflice glorious, required,
and made it meet that our Lord fliould fuller condign-
ly, and in his fufterings fufter much, even all that he
did fuller ; and in this ye have an anfwer to this que-
ftion, why Chrift fuffered fo much as the lofs (to fpeak
fo) of his declarative glory for a time, outward fuffer-
ings and inward fuft'erings, even the bruifing and
fqueezing that his foul was under, which made him
to fay, that // 'iuas heavy unto death, and exceeding for-
roufuL Let not fmners then think it a little or a light
thing to get a foul faved, the redemption whereof
ceafeth for ever as to us or any creature : Behold
herein the glory of grace eminently fhiaeth forth,
when there is fuch a price payed for that which in
fome refpeft is of fo little worth ; and alfo the glory
of juftice, when fo great a price is demanded and pav-
ed down for Its fatisfadion, by fo worthy and excel-
lent a perfon ; and let none think little of fin, the
guilt whereof could not be otherways expiated, the
challifement of our peac" behoved to be on him.
5. What are the benefits that come by thefe fuf-
ferings? Anfiv. 1. The benefits are fuch, that if he
had not fulFered for us, we (hould have fullered all
that he fuffered, ourfelves. 2. More particularly, v/c
have firft, peace and p.^rdon of fin. Secondly. Heal-
ing by his fufferings ; fo that if it be af^ed. What
procured pardon of fin and peace with God ? We an-
i'wer. It is Chrifl's fufferings : Or if it be aiked. What
is the caufe of God's jufiifying finners ? We anfwer.
It is Chrifl's fatisfaclion or fuftering ; and it is (by
the way) much to be regretted, that fuch is the ig-
norance of fome, that if a quefl:ion be propofed in di-
A a a 2' vers
390 ISAJAH lAW, Verfe ^. Serm. 22.
vers words and expreffions ; as if it fliould be a(ked.
Wherefore are we pardoned ? Wherefore are we juf-
tified ? which is one and the fame, they know not
how to anfwcr ; but here ye are called to remember,
tliat Chrift being wounded, and his bearing th« chaf-
tifement due to you, is the caufe of your pardon and
juflification. 2. Healing looks to fanclification, as
we hinted in the expofition ; fo that if it be afl-ied.
How comes it to pafs that a fmner is made holy ? we
have it here anfwered, That tho' efficiently it comes
by the Spirit, and be his work, yet meritorioufly it
comes by Chrid's fufferings he bought it, by hisftripes
ive are healed: And under thefe two words, peace
and healing J we take in all things needful or pertain-
ing to life and godlinefs ; for by peace the enmity is
taken away, and we are reconciled to God, as
Eph. ii. 14. he is faid to be our peace, and he who
came to /peak peace to all that are afar off and near,
and alfo by peace we underftand all the effeds of peace :
I. Pardon of fm, juflification, adoption, communion
with God here and hereafter, peace with our own
confcience and with the creatures, eternal peace and
glory, and all thofe good things purchafed by Chrift's
death : For the Hebrews under peace comprehended
all good things : And under healing we take in fanc-
tification (as dillinguiflied, tho' not divided from thofe
other things mentioned) dying to fm, and living to
lighteoufnefs, with thefeveral degrees of their advance
and progrefs, and the making of us to be without
fpot and wrinkle, or any fuch thing, fo that we have
much advantage by ChrifVs purchafe, and much pre-
judice through the want of it. By his death we are
kept out of hell, and admitted to peace with God
and every thing that is good ; we have liberty to pray
for all that is good ; and are brought in his own way
and time to the pofieflion of it ; it is by the blood of
fprinkling that we have a new and living way made
patent
Serm. 22. ISAIAH LIII. Verfe 5. 391
patent to us unto the moft holy, and hollnefs, in
the way whereof wc enter in thither.
6. To vvhotn hath Chrift procured all thefe good
things ? The text faith, its our and ive^ the chaftife-
ment of our peace was on him, and by his flripes ive
are healed, to wit, the eledt. Whence obferve, i.
That the benefits of Chrift's purchafe redound only to
the elett, there is a certain felecl number to whom
they are applyed, and not to all indifferently, it is
only of as many as are healed, whofe chaftlfcment he
hath born : It is only they whom the Father hath
given him, to whom he gives eternal life, and they
diall never perifh, John x. 28. They are effedually
called, juftitied and fandified. 2. Obfcrvc that what
Chrift jefus hath purchafed, and the benefits of his
purchafe, redound, and are extended to them that are
guilty of hainous fms ; to them that are under tranf-
greflions and iniquities, that are at enmity with God,
and under many pollutions, and moft loathfome fpiri-
tual difeafes ; to them who contemned and defpifed
Chrift, and judged him fmitten and plagued of God,
as is clear from the foregoing words ; and to them
which have gone < ftraying like loft fneep, as is clear
from the words following.
(.J
This points at thefe two or three very ufeful things.
I. That the eleft are by nature, and before Chrift do
them good, no better than others. 2. It fhews the
freedom of the grace of God that comes over that,
and freely gives pardon, peace and healing to them.
And 3/y, it ferves to ftrengthen a fmner's faith, who
is fcnfible of his enmity and fmfulnefs, and to be a
ground of encouragement to him, to ftep to, and lay
hold on Chrift's purchafe, becaufe it was for fuch that
he died; he may humbly, yet confidently fay, Chrift
died even for iuch as me, for them that wounded and
pierced him by their tranfgrelfions and iniquities ; for
them that were at enmity with God, Iffc. And alas I
am fuch, and will therefore on the call of the gofpel
come
392 I S A I A IIIAW. Vcrfe $. Serm. 22.
come to him, and on his own terms endeavour to call
myfclf on him.
7. How are thefe benefits, this juftification, pardon
of fm, peace and healing, and all that is comprehend-
ed under them, derived from Chrifl to the finner that
by faith fleeth unto him for refuge ? Anfwer, Thefe
two generals will clear it. i . They are derived to us
juftly and in a legal way ; Chrifl fleps in our room,
that we may come in his room. 2. They are derived
to us freely, he was wounded and bruifed that we
might go free ; he endured ftripes that we might be
healed ; he got the buffets and bare the burden, and
w^e get the benefits ; there is not a grain-weight of it
laid on us as it is fatisfadory to divine juflice. To
clear this a little more about the deriving the benefits
of Chrift's purchafe to us, there mufl be arefpeft had,
I. To the covenant of redemption, the ground of his
fuffering for us. 2. To the covenant of grace and re-
conciliation wherein the offer of thefe fufterings, and
the benefits purchafed by them to us, and the term of
both is made.
I. I fay, that refpect mufl be had to the covenant
of redemption, wherein it was acled in the council of
the God-head, that the Son of God fliould become
man, and fuller, and condignly fatisfy divine juflice
by paying the price due by the elecl, and that that
price being laid down, it fhould be made forthcoming
to them for whom he paid it, and be reckoned theirs,
:uid they fet aftually at liberty, when having recourfe
thereto by faith ; and here there is a legal ground for
transferring Chrifl's purchafe to and upon us ; the
bondfman latisfying, we the debtors are on that ac-
count abfolved in his own order and method, and
liave a right to feek the application of the price, and
the benefits purchafed by that price ; Chrifl Hands in
our room at the bar, and fentence pafTed on him to
pay our debt ; he fatisfied according to his undertak-
ing for us : And upon the other hand, we are brought
in.
Serm. 22. ISJIJHUU.Vcr/eS' 393
in, and the fentence of juftification palFed on us on
that account : He, faith the ajx)ftle, who knew no fin,
is made fin for us, that in him we may be accounted
righteous, and may be declared free (as we are) by
virtue of his fatisfaftion.
But it may be objeded here, What ! Are we then
abfolved from the very time of Chrifl's death and fore-
ward ? For anfwer, we would diftinguifli betwixt a
right to the thing and a right in the thing (as we ufe
to fpeak ;) betwixt Jus a J rem andyW in re ; the eledt
from Chrifl:*s death forward, and before too, have a
right to the thing, but not in the thing, as to the ap-
plication of it to themfelves ; an eleft perfon by vir-
tue of Chrifl*s fatisfaftion hath a legal right to his pur-
chafe before beheving, but when he comes to believe,
the obflru£lion is taken away that hindred his appli-
cation, and then he hath a new right not only to, but
in Chrifl's purchafe ; even as a perfon that is mi?ior
or mad, may have a right to a great poflefiion, but
by the law he is fecluded from the ufe of it till ha
come to majority, and have the ufe of reafon ; and
this diflin61:ion we have as one of the claufes of the
covenant, John vi. 39, 40. where firft: in the 39/-^
ver. Chrift fays. This is the Father'* s will that fent me,
that of all that he hath given me, IJhould lofe nothing,
hut Jfjould raife it up again at the loft day : It is the Fa-
ther's will that eternal life be given to as many as are
given to Chrifl on his fatisfadion, and Chrift hath
purchafed it to them by his fatisfadtion abfolutely as
to the event ; and therefore they have an acceflible-
nefs to it, a right to it, and cannot but partake of it ;
yet not fimply, but in the way that he hath laid down :
And therefore idly. In the 40//-> ver. he faith. This is
the will of him that fent me, that every one that feet h thi
Son and believcth on him may have etertial life ; by be-
lieving they come to the application of that to them-
felves which they had a legal right to before by Chrifl's
death.
2. Refpeft
394 I S A 1 A H lAW. Vcrfe $, Serm. 22.
2. Refpecl muft be had to the covenant of grace,
which is not quite another thing than the covenant of
redemption,, but the making offer of it, and the be-
nefits contained in it in the preached gofpel, when
Chrift fends out his ambaffadors to woo and invite
finners to Chrilt, and to bring them to the applica-
tion of his purchafe ; and it is by clofmg with, and
receiving of Chrift's offer that the actual cure comes,
and that by Chrifl:*s ftripes our fores are healed : Even
as when a child that was minor becomes 7iiajor, he
comes to have a right to poffefs the fame lands or
fums of money by the fame law that gave him a legal
or fmiple right to them before ; or he comes to have
a right in that, \\'hich before he had a right to : So
eleft fouls that have a right to Chrift's purchafe be-
fore believing, while they are mad in nature, are un-
der the curfe and wrath threatened in the word of
God for not believing ; but when they come to be-
lieve, they come to get an extract from the fame
word of their right in Chrift's purchafe ; becaufe the
words fays. He that believes^ is pajl from death to life,
aiidjhall not come into condemnation ; and fo the fame
word that did condemn before believing, doth now
abfolve upon a fmner's believing ; and we come at
this abfolution by receiving Chrift's offer in the cov-
enant of grace : And if it be afked. How comes it
that the receiving of Chrift's free offer in the cove-
nant of grace, gives a right to Chrift's purchafe ? We
anfwer, It is by virtue of the covenant of redemption,
wherein it is fo tranfafted betwixt God and the Me-
diator ; fo that there is the offer of the covenant re-
ceived, and the covenant itfelf that concur for mak-
ing over and deriving a complete right to wretched
finners in Chrift's purchafe.
Let the ift ufe of this be for our inftruclion and
information, which is the end why we have chofen
in this way by this fliort view to give you in a very
ihort fum, the marrow of the gofpel j and if ye re-
member
Sertn. 22. ISAUH LIII. Verfe 5. -95
member thefe few queftions, ye may be In a capacity
not only to anfwcr us, but ihroui'^h grace to excrclfe
faith on C'hrift ; and uc think ye will all readily grant,
that thofe who cannot at all anfwcr them, fliouid not
go to the Lord's fuppci : v\nd therefore that ye may
retain them, we fliall Ihorily rofunie them. 1. What
condition is man in by nature ? Anfiv. Under fin and
mifery, even under the curfe of God ; or thus, every-
man is a finncr, and liath a finful nature, or, he is
under tranfgreflions and iniquities, is naturally loaih-
fome, wants peace with God, and hath need c)f heal-
ing ; let this in the firfl; place fink in your hearts. 2.
How is man freed from this finfulnels and niiicry ?
Aufxu, lie cannot be free from it, till there be a con-
dign fatisfadion made to divine julilce, wounding and
bruifing mull be to procure healing, and chaltlfement
mufl be to bring about our peace. That word,
Kxod. xxxiv. W}jo loill by no means acquit the gui//y,
fhould always be remembered, and faith fliould look
to a Saviour for fatisfadion. 3. Who can fatisfy ?
Anfw. Neither man nor angel can <\o it, no penances,.
• no prayers nor performances of any mere creature will
do it, but he only that was wounded and bruiied, he
who by nature is the Son of God, the exprefs image
of the Father's perfon, and who, in reljuft of hi^ hu-
man nature, was born of the virgin Marv, like to us
in all things except fin ; it is he thai lali^iies jultice,
and it is by no other way that we get paidon arid peace
■with God, and holinefs. 4. What way doth Ghrifb
fatisfy jultice, and make peace betwixt God autl tin-
ners ? Anfiv. He entered himfclf in our room, and as
furety undertook our debt, ililfered the condign pun-
ifhment that was due for our fiiis, and paid the price
that we fhould have paid ; he in a manner left heaven
and became man, led a mean life in the world, drank
the cup of his father's wrath, was wounded, bruited,
chaltifed, and died a curled death, whereof his hang-
ing on the crofs was but a fign. 5. WMiat bcnrhts
Vol. I. No. 4. B b b come
\()G ISAIAH U\\. Vcrfc S' Serm. 22.
come to us by his lufFerings ? Anjkv. Pardon of fin,
peace with (iod and healing ; the confcicnce by his
blood is Iprinkled froiii dead works, the perfon ablblv-
ed, reconciled to God, made whole, and made at
laft to be without Ipot or wrinkle, or any Ivich thing ;
and this is not as Paj)iits blalphemoufly fptak, a pu-
tative elied:, but a mod real one. 6. Who are made
partakers of this pardon, peace and heali}ig ? Anfio.
The elecl have right to it, and by believing they make
the application ; therefore it is faid here, our zndk we.
And we may look upon the prophet fpenking in the
name of all the elect, or in the name of the believing
vlecf, who on believing are aclually healed. The elect
ihen are healed, and the way how is by faith n:kaking
application oi Jefus Chrift. y. How in juitice can he
])e condemned that Avas free of fm, and bow can we
be abfolved that were guilty? AnJ'nj. He in jufUce
was condemned, becaufe as our furety he came in our
room, and undertook to pav our debt ; and on the
fame ground we wretched finners, mav in his way
make application of his purchafe ; becaufe it was on
thefe terms that he undertook the debt, that we might
be fet free ; and it is on thefe terms that it is oHered
m the gofpel ; that feeing he hath paid for eled iin-
ners, they may upon the hearing of the otVer, clofe
vith it. But how may the finner applv if ? Anfiv,
Not only becaufe it is free, and freely olfcred, but by
cleaving to it by faith, as the prophet doth here ; it is
not only to apply it fimplv, but to itep in and reft
upon it in the terms it is ollered ; io that as on the one
part Jefus Chrift became really liable to fufFering, and
fatisfied for our fins, when he faid, £0, I ccme^ in the
*vohnnc of thy book it is written . of me^ I delight to do thy
It///; fo upon the other part, the believing finner
comes to apply the price paid, by embracing rhe price,
and acquiefcing in the fatisfaction, and laying hold o-f
it as his own, and by his being brought to fay in faith.
Let his wounding be my pardon, let his chultifement
be
Serm. 22. ISAIAH LIII. Vcrfe 5. 39;
be my peace, and let his ftripes be my heallnp; : J^y
this means as the law had a right to Chrill ior his
paying the elect's debt, fo they by believing get a right
to the promife of pardon and healing ; for if the bar-
gain was fure on the one fide to piocure woujidingto
Chrift, as if he had been the fmner himfelf ; fo on the
other fide, the bargain is as fure; the believer is fet
free, and may be as really comforted, as if he had a
righteoufnefs of his own, or never had fniiied.
Ufe 2. Therefore there is here wonderful matter of
confolatipu to believers, that what was juftice to Chriit
is grace and mercy to us, that which was pain to him,
is pleafure to us ; his forrow or»r comfort, his woundr
ing our pardon, his ftripes our healing, hfc.
Ufe 3. As ye would riot prejudge yourfelves of thefe
benefits which Chrift hath purchafed, make your peace
with God through Chrift. If your pardon and peace
be not obtained this way, ye will never get it, but ye
fliall be made to pay your own debt, and be liable to
wrath eternally, b^caufe of inability to pay your debt
to the full : Therefore (lep to, and make the offer wel-
come, how fmful and undone foever ye be ; the more
fenfible ye be, ye are the more welcome ; this is the
particular ufe of the doctrine. O 1 let thefe things
fink in your hearts, that ye are finners, great finners,.
under wrath, and at enmity with God ; that Jefut*
Chrift is the Saviour of loft finners, and that there is
ijo way to pardon and peace but by clofing with him,
and laying hold on hi* fatisfii^ion ; that ye niay be
drawn to caft yourfelves on this evcrlafting covenant,
for obtaining the benefits that Chrift hath purchafed.
And himfelf blcfs what hath been fpoken for this cud
and ufe.
B b b 2 S E R.
39S ISJIAH Ull. Ver/e S' Serm. 23.
SERMON XXIII.
Isaiah LIII. Vctfe 5.
Verfe 5. Bi/t he icas zccunded for our tranfgrejfwns^ he
was bruijcd for our iniquities : The chaftifcment of
our peace ix^as vpon him, and with his flripcs we arc
healed,
T were no fmall progrefs in Chriftianlty, to know
and believe the truths that are implied and con-
tained in this fame verfe ; the Lord by the prophet is
giving a little conipend of the work of redemption by
his faving of Tinners from death, through, and by the
wounding of the Mediator. We ilid a little open the
meaning of the words, and gave a funi of the docliines
contained in them, at lealt of fome of them which do
contribute to this fcope.
The prophet is here fpeaking of Chrifl's fufferings,
with refped to the caufe of them, and the effect that
followed them, and fliews how this was indeed the
miflake and blafphemous imputation that we had of,
ai^d vs^ere ready to put on him, even to judge him fmit-
ten and plagued of God for his own fins ; whereas
God hath another defign ; he was altogether without
fin, but he vvas wounded for our tranfgreflions, he was
bruifed for oz^a* iniquities; we were at enmity with
God, and he took on him the chalHfement of our
peace ; and this is the effect, to procure healing to z/j-.
We fhall now fpeak a word to three doclrincs fur-
ther befides what we fpoke to the la(t liay, which are
thefe, I. rjiat there was an eternal defign, plot, and
tranfa^ilion betwixt God and the Mediator, as to
Chrill's fuffcring for the redi;cniin!^^ of ^;lcct finners be-
fore
Serm. 23. ISAIAH LIII, Verfe 5. 399
fore he acliially fuffered. This the prophet fpeaks of
as a thing concluded ; for the caufe of his fufferings
was condefcended on, and the end and fruit of them
was determined, which implies an antecedent tranfac-
tion betwixt the Father and him for putting him in
the room of fmners ; and by this tranfadion juftice
hath accefs to exaft the payment of this price ; he in-
terpofed, and the Father exa£Vs of him the payment
of their debt, and feeks fatisfaclion from him for all
that he bargained for. a. That this tranfaction or
defign concerning the redemption of elect fmners, is
in refped of Chri(l*s fuffering and fatisfying of juftice, <
fully and adually peformed, he undertook to be woun-
ded and bruifed, and he was accordingly adilually
wounded and bruifed. The tranfaclion, as to the en-
gagement in it, and efficacy of it, took place in Ifa'iah's
time, and before his time ; but as to the a6lual per-
formance of what the Mediator engaged himfelf to \
fuffer, it is fpokcn of prophetically by him as a thing
done, becaufe to be done ; and now it is done, and
indeed long ago. 3. That the fatisfying of juftice by>
the Mediator's fufterings according to his engagement,
proves as eftedual to ahfolve, juftify and heal thofe,
even the grofteft fmners, that come under this bargain
and tranfaction, as if they had actually fuffered, and
paid and fatisfied their own debt themfelves ; Their
fms are pardoned through his fufterings ; their dead-
ly wounds are healed by his ftripes, as if they had ne-»
ver had a wound ; their count is ftruck and crofted as
clean out, as if they had never had any debt ; they
are acquitted and fet free as if they h^d never been
guilty.
Thcfe three ckclrincs lie very near the life of the
gofpel, and the propliet in this chapter, and particu-
larly in this verfe, often mentions them. Our pur-
pofe is only fliortly to explaii) them to you, as a
ftiort fum and compend of the tract of the covenant of
redemption : Thcjirji of them ftiews the rife of tho
worl^
40C5 ISAIAH lAW. Verfe $. Serm. 23.
work of redemption : The /€co?id fhevvs the means by
which it is executed. The third holds out the ellecl
and confequence, and the end of all.
For the Jirji then. There was (we fay) an eternal
tranfaclion betwixt God and Jefus Chrift; the Mediator,
concerning the redemption of finners. His atlual re-
deeming, by being wounded and bruifed, fuppofeth
this ; for the Son Is no more liable to fuffering (not to
fpeak of his fuitablenefs) than any other of the perfons
of the blefled Godhead, had there not been an ante-
cedent tranfaclion ; there was no obligation nor tye
on him to be wounded, and to enter into the room
of finners as their furety, for payment of their debt,
if there had not been a prior engagement ; neither
could his wounding and bruifmg have proved ufeful,
or have brought healing to us, if this prior engage-
ment had not been. And this is it which we call the
cavcnani of redemption, which we would not extend fo
as in all things to ftretch it to the properties of thofe
covenants and bargains which are amongfl men, it be-
ing in fome refpe(5t an expreilion ufed to make grace
more difcernable to us that can conceive fo little of
grace's way. This tranfadion or covenant of re-
demption is fometimes called the Father^ s ivill and Ins
law; as Pfal. xl. 8. I delight to do thywill, my God,
yea thy law is ivithin wv heart ; and John vi. 38. It is
called fo, / came from heaven, not to do mine oion ivil/y
hut the will of him that fent me ; fo alfo John xvii. 14.
it is called the Father's work in one refpect, and the
Son's work in another. / have finifjed the work thou
^aveft me to do, which is the profecution of the fame
contrivance ufually called a covenant ; becaufe as to
the ellentials, it halh the nature of a covenant, to wit,
two parties agreeing, and terms whereupon they a-
gree ; and i>s well ordered in all things for profecuting
and carrying on the defign of faving lofl finners ; call-
ed, Ads ii. 2:^. the determinate cotinfcl and fore- know-
»€dgc cf Cod f there was a plot and defign in God's
counfel
Serm. 23- IS A lA H Llll Ver/e e;. 401
counfel concerning Chrift's i'ufferings, whereof his
fufFerings were the execution.
To clear it a Httle, we .ihould confider thefe five
things in it. i. The parties. 2. The matter about
which it is. 3. The life and occafion of it. 4. The
terms wherein the form of it ilands, or the means
whereupon it is undertaken. 5. Some properties -of
this covenant.
1 . For the parties, upon the one fide is God e((en-
tially confidered, or all the three Perfons of the glori-
ous Godhead, Father, Son, and Moly Ghoft, who
are all concurring in this covenant, it being the act
of the determinate counfel of God ; and in this refpect
God is the party to whom the fatisfa£lion for loft fm-
ners is made, and he is alfo the party condefcending
to accept of the fatisfaQion. And upon the other fide,
the party engaging to make fatisfa£tion, is Jefus
Chrift, the fecond Perfon of the bleffcd, dreadful, and
adorable Trinity, perfonally confidered, now becom-
ing the Head of the elect, that he may have them all
with himfelf to be one myllical bcxiy. In the firft re-
fpecl, all the three Perfons, that liune one bleifed God
gives the command, or requires a fatisfaclion of God,
and concur as the infinitely wife orderer of the decree ;
and in the fecond refpecl, Jefus Chrill as Mediator,-
undertakes to mak^ fatisfadion, Pfal. xl. 6, 7. Sacri-
Jice and offering thou didjl not dcfire : God as it were
making the ofi'er, what can, or fliall be given to me
for the redemption of finiiers ? facrifice and oiferiags
will not pleafe, nor are accepted by me : Then follows
the Mediator*s part, Xo, / come, in the 'voliims of thy
book it is written of 7He, I delight to do thy will^ O my
God ; for though in the firft refpe£l, all the perfons in
the Trinity be on the one fide, being of one will j yet
in the other refpett, Chrift Jefus as Mediator comes
in on the other fide to do his will.
2. As to the matter about which this covenant Is,
it is about the fatisfying oi' jufticc, and making of
peace
402 • IS A J AH LIII. Vcrfe 5. Serm. 23.
peace between God and loft fmners ; it is that we
might be pardoned, jufUfied, have peace made witli
God, and be healed. It is true, there Is an end a-
bove and beyond this, even the glory of God's rich
j^race, and condefcending love, that (loops lo low to
iave finners ; but finners pardon, and peace with God,
and their healing, is the immediate end : Or it we
come rearer, the matter about which it is, is the re-
deeming of the elect, for thele words in the text, ice
and us, are of equal extent with them that are juflified
and reconciled, and whom he actually healeth by hi*-
wounds and Itripes, fo that whoever they be who are
never juflified and healed, they are not comprehend-
ed in this bargain.
3. The rife an^ occafion of this covenant may be ga-
thered from thefe three, i. There is the fuppofing
of man's fin and fall ; for whatever eledion doth, re-
demption doth mofl certainly fuppofe man to be lofl:
and under fin. 2. There is God's decree, not to par-
don fin without a fatisfadion. 3. There is God's e-
Jcction preceding, or his purpofe to fave fome for the
glory of his grace, which are the clei^t, who are laid
to be given to Chr'ift. Thefe three are the rife and
occafion of the covenant of redcmpiion : iMan hath
• finned, the threatning nuiit be executtil, and jullice
fatisfied ; and yet God hath for the gloi y of his grace,
elected a certain number to life, and tliar mult needs
fland firm. AxmX thefe three feeming 10 thwart one
with another, gives the occafion and rife to rhe excel-
lent and admirable contrivance of this way ; how the
loft finner fhall be faved, yet fo as jufUcc llrall be fatis-
fied, and not wronged in the leaft, and juftice fo fa-
tisfied, that yet the decree of election by grace Ihall
fland.
4. As for the terms (wherein the form of the cove-
nant ftands,) and the means by which thefe ends may
' be brought about ; to w it, how the redemption of loll
iinners may be attained, juftice may be fatisfied, and
the
Serm. 23. I S A IJ H Ull. Ver/e s- 403
the glory of grace made to (liine ; and how any thing
that makes thefe feem to jullle and thwart, might be
guarded againft ; and that was it which (to I'ptak fo
with reverence) put God to the confultation about it.;
which fhews the excellency oF the covenant of redemp-
tion, and the deep draughts that are about it, for o*
therways and properly God needs not confult or ad-
vife : They are fhortly thefe, i. God's offer to redeem
man, if his ju (lice may be fatlsfied ; and if any refpon-
fal perfon will become furety and undertake to pay the
eleds debt. 2. The Son's accepting of the offer, and
undertaking or engaging to pay their debt, upon con-
dition that his payment and fatisfaOion (liall be account-
ed the elects, and accepted for them. 3. The Fa-
ther's acceptation of this engagement and undertak-
ing according to his offer ; and the Mediator's accept-
ing of it, and acquiefcing in it, he holds the bargain,
to fpeak fo, and fo ic is a fealed covenant. The firfl
is comprehended in thefe words, Sucri/ices and offer-
ings thou d'ldjl not dcfire^ Pfal. xl. infinuating that God
did defire fomething : The fecond in thefe words,
Mine cars thou haft opened^ then f aid /, Lo^ J come ^ in
the volume of thy book it is written of nie, I delight to do
thy will^ which implies the Father's acceptation as
well as Chrifl's undertaking ; and it alfo points at the
way how the fatisfadion is made effeclual ; efpecially
if we compare thefe words of the Pfalm with Heb. x.
5, 6. we will find that they rekite to Chrifl's humilia-
tion in general, for it is in the Plalm, Mine car hajl
thou opened : But in Heb. x. 5. it is, A body haji thou
prepared me : And where it is faid in the Pfalm, / de-
light to do thy-ivill, the apoflle fays, By the ivhuh luill
we are fanctified. The Father makes the offer on the
terms of a fatisfadion to jultice ; the Son as Mediator
accepts the offer, and undertakes for the' elcci ; here
am I, to do thy will on the fame terms that the offer
,is made; and the Father accepts of the Son's engage-
ment, according to that word, Matth. iii. This is my
Vol."!. No. 4. C c c hcloved
404 ISAIAH LIII. Verfe s. Serm. 23.
beloved Son in whom I nm well pleafed ; he oflers him-
fclf furety tor finiiers, and the Father is content to ac-
cept of hii;i as their furety : In the one reipecl it is
called i\\*i lather s plcafure, ver. 10. of this chapter,
1 >/ it pleafed the Lord to briiife him^ kc. becaufe the
terms were To propofed ; and in the other refptft, it
is called the Mediator's pleafure, or fat isf action, ver. 1 1.
becaufe the condition propofed is fatistying to him,
The p'eafure of the Lord foall prcfpcr in his hand ; Pie
undertakes to pay, and God accepts of his undertak-
ing, and obliges himfelf to abfolve the believer : And
the words following. He Jhallfee his feed^ and the tra-
vel of his foul, and be fatisfcd ; and by his knowledge
fjidl my righteous Servant Jujiify many : are pron-iiies
made to him on fuppofition of his making fatisfaction :
2 Cor. V. ult. The firft part of the tranfatlion is, He
hath made him to be fin for us, that knew no fin ; and the
other part of it is. That we might be made the righte-
oufnefs of God through him : He accepting of the bar-
gain, obtains a right to a jiiftifying and abfolving. fen-
tence by virtue of his fuii'cring, for which caufe thefe
words are added, in him, or through him : This (hews
ihe clearnefs of God's juftice in proceeding wirh the
Mediator, the ground of Tinners juftification through
him, and gives finners a warrant to make ufe of
C^hrill's fatisfaclion as theirs, becaufe it was fo agreed
upon in the council of the God-head.
5. AVe come now to fpeak a little to fome proper-
ties of this covenant, and (liall content ourfelves with
three or four .of them that make for the fcope, as, i.
The ju'iHce and equity of it. 2. The faithfulnefs of it.
3. The freenefs of it. And 4. The wifdom that fhines
in this bargain ; and fo pafs by the reft.
1 . The juJUcc and equity of this tranfatlion may ap-
pear in thefe refpefts. i . That the Father fliould be
Satisfied, and that he that was wronged fhould have
his honour reftored ; that the threatning given out in
his law fhould take elFeft, that the foul that Tins fliould
ia
S^rm. ,23. ISA hi H- LIII. • Verfe 5. , 405
in hisiown, or in the furety's perfon die; ^nd that a
fuitable recompence fhould be made to juflice before
the finner (hould be abfolved. 2. Juflice appears in"
this refpe£l:, that when the Son of God, the Mediator,
offers to l)ecome man, and to endure and fuiTer all
that the eled fhould have fuffered, his fufferings
fljouJd be accepted as a fatisfaclion ; becaufe the juf-
tice of God, yea, the holinefs, power, and greatnefs
pf God, are as glorioufly manifefled in Chrifl's fatis-
fadlion, as if man had fuftered ; nay, there would
not have been fuch an amends and fatisfadion made
to juflice, even if all creatures had fuffered : Juflice
by this means hath more fatisfaclion than it could have
had otherways ; and hereby the holinefs of God, and
the feverity of his juflice, as well as the condefcend-
ing love of God, is the, more manifefled, that he him-
felf fhould condefcend to fatisfy ; therefore Rom. iii,
26. it is faid. That he might, be juji, and the juftijlcr
(if him that hclieveth on Jcfus : God is juO:, in that he
will not only have fatisfaftion, but an equivalent fatis-
fadion for the refloringof his juflice to its declarative
glory, wherein it fuffered by man's fall. 3. Juftice
appears in this refpeft, that the Mediator fatisfying;
juftice, thofe for whom he fuflered fhould be acquitted,
and h^ve the fentence of abfolution pafl in their fa-
vours ; which the rather w^e fhould take notice of,
that we may know the redemption purchafed and be-
(lowedbythe Mediator,- is by an exacl fatisfying of
juflice, and not: by removing of our fins, as he did
our difeafes, noi" by pardoning of t"hem by an autho-
rity committed to him ; but, as I faid, by a real anc^
aclual fatisfying of the juflice of God for them ; there-
fore Luke xxiv. it is faid, He behoved to fuffer thefe
ihuv^s^ and then to enter into his glory^ there was a ne-
ceflity of it, becaufe of the juflice of this covenant,
for the Son, not onlyto become man, and be in a low
condition, but to become a curfe, and to die the
curfed death of the crofs.
C c c a ^ fc-.
4o6 ISAIAH LIII. Verfi 5, Sernr. 23.
A fecond property h faithful nefs oh all fides : Faith-
fulnefs on the Father's fide in his word and promife
to the Son, All that are given of the Father are made
to come to him, and there i^ nothing loft^ John vi. 37,
44., 41J. faithfulnefs on the Son's fide, performing all
according to his undertaking, fulfilling all righteouf-
nefs : Therefore when in the oiie word he fays, Deli-
ver me from this hour : In the next word he fays, But
for this cdufe came I unto this hour : It was my errand
into the world, and now I am to go about it by nn4
by. And I lay down my life for 7ny fheep myfelf nomaii
laketh my life from me-, but I have pozuer to lay it down^
and poiver to take it up again : His faithfulnefs alfo ap-
pears in keeping all that are committed to his trull.
None of the?n JImiII perijh, but he fha^l raife them up at
the lafi day ; therefore he is called the good ox faithful
Shepherd.
3. It is a /r^^ covenant. Itisytt/?, as betwixt God
^nd the Mediator ; but as to the elect, it is mo^free :
By his wounds we have pardon, and by his ftripes we
have healing ;; The chajlifement of our peace ivas on
him .' There is not one grain weight or worth to be
fatisfied by us : He was made fin for us, ; he was made
the curfe, even the wrath-pacifying-facrifice and offer-
ing, that we might be made the righteoufnefs of Gody
not through ought in purfelves, but through hi?n,
2 Cpr. V. ult.
4. It is a mod wife contrivance. For if the Son
had not become man and Mediator, how could juftice
have been fatisfied, or the elecl pardoned and healed ?
They could not fatisfy for themfelves, and no crea-
ture coiild fatisfy fox them ; therefore the only wife
God finds out a \Yife means for fuch an end, as is the
faving of the eleft, in a way wherein juftice and mer-
cy, or fi^ee grace, fweetly kifs each other, and whercr
in they bpth fhrne forth confpicuoully and radiantly.
That vvhich we would fay in fhort concerning this
I^Qvenant^ ;s this ; Thi^t Jefus Chrif^ haih undertnkeri
■*'■" ' ' ~' "" to
Sernr, 23. ISAIAH LIII. Verfe 5; 40/
to pay the ele£l:*s debt, and hjith ftepped into their,
room ; and God hath imputed unto him their fin,
and accepted of a fatisfu^ion froni him for them.
And all this in a legal and juft way, fo as there is ac-
cefs before the throne of God, for them to plead for'
the application of his righteoufnefs by virtue of this
covenant ; that ^s really and faithfully as Chrift: per-
farme4 his undertaking to God, and his fatisfaQion
\vas accepted for theni, they may as really and on good
ground expeft the application of it to them ; for tho*
all be of grace to us, yet it is a bargain on juft andle-
gail terms betwixt God and the Mediator : Therefore
there is a title and right in juilice for the eledl wheit
they come to Chrift, that his fatisfa^ion fliall ftand
for them, as being me^nbers of his body, and in whofe
rooin and place he is fatisfied : Hence it is faid, 1 John'
ii. I . IJ" any man Jin, zve have an Advocate with the
Father, Jefus Chrifi the righteous : And whereon is
this righteoufnefs founded ? The next words tell us^
He is th^ propitiation for our fins : He hath payed the
price that was due by us,' and we may feek the appli-
cation of it to us according to the tranfa^ion paft be-
twixt the Father and him, uow performed ; which is
the next point.
The 2d dodrine is, That this tranfaftion and defigfl
concerning the redemption of Tinners, is not only un-
flertaken, but fully performed, as is clear. Acts ii,
23. Him being delivered hy tJ>€ determinate counfel of
God, ye have taken, and hy v^icked hands have criiciji-'
ed andjlain : The eternal purpofe concerning this is
now executed : As to the efficacy of his fufFerings,
He is indeed the Lamb Jlain from the beginning of the
•world ; becaufe neither the Son's undertaking was
queftioned by the Father, nor the Father's promife
queftioned by the Son ;• To fpeak fo with reverence
of fuch a myftery, the Father before his coming trufts
Jiim upon his engagement with thefalvation of fo mar
l\y cleft fouls a^. he had given him : And the Son con*
4o5 ISAIAH Lin. Verfe 5. Ser-m. 23.
fidered as Mediator, trufts the Father with the juflii-;
lying of them, according to the promife made to hinr-
in the iitb verfc of this chapter : But the adual per-
formance of the undertaking was not till Chrifl futier-
e,d. This aclual performance of the covenant com-
prehends thefe /hi ngs fliortly. I. That as this plot
aqd defign of redemption was laid down, fo it hath
the performance by all the parties covenanting : It is
actually performed according to the terms of it. 2.
That it hath the real eiTeds covenanted for, actually
and really brought about. It hath fome things real
and efteiSual following it, to fpcak fo, whereof
CJhrifl's adiial fufFering was a part, and a main part.
^/ITayit is performed by all parties according to the
terms, and hath its real efted; in thefe refpects, i.
Chriitjefus hath according to this covenant, filled
hi mfelf before the bar of juflice, and undertaken pur
4ebt. 2. Juflice hath purfued Chrifl for our debt,
and hath exacted payment of it from him : Th^ cup
that belonged to us was put in his hand, and he was
jnade to drink it, in which refpecl it isTaid, He. was
wade a-curfefor us. Gal. iii. The fword of divine juf.
tree awaked againft him, and did fmite him. 3. Je-
fus Chrifl according to his undertaking, doth accept;
of the claim, undergoes the debt, and fatisfics juflice.
Therefore when he Hands in our room, as if he had
been the guilty perfon, he opens not his mouth to
Jultify himfelf ; he fays not, thefe are not my fins,
but is as dumb, as the fheep is before the fliearer, be-
caufe he was our furety : The everlafling covenant, to
fay foj flood regiilred over his head, and he is made
to count for all that was due by, and to us. 4. It is
performed in this refpecl, that the Father purfues not
the elecl on this account to be fatisfied of them, who
as foon as they accept of the covenant, are adually
juflified and abfolved ; indeed while they are in na-
ture the fentence flill itands y curfed is he that finneth
and believeth not ; Yet by virtue of his performance
of
Serm.23. I S J U H Ulh Ver/e $. 469
of the tranfaftlon they have a legal right to juftlficai
tion, and the promijfe to him (lands good, that the
elect by his knowledge fliall be juftified, and it hath
an aclual performance in all them that believe j they
are really made free as he was made the fmner. 5. Iii
refpect of the manner, i. It is performed exadly ac-
cording to the covenant, even as it was agreed upon,
that for fo many he (hould fuffer and procure eternal
life, and fo it is ; eternal life is given to fo many ac-
cording to the condition of this covenant and bargain-
2. As it was a bargain wherein jurlice was to be iatis-
fied ; fo it was exactly fatisfied, Chrift Jefus gets noi-
thing down, not one farthing is remitted, but fatis-
fics all, pays down the full price, he drinks out al!
the wrath contained in the cup, till it come to that
fweet word, uttered by him amongfl his lad words on
the crofs, // is jinijhed.
The 3<Y doctrine is. That though ele£l finners be as
well fmners by nature, and as grofs finners as others,
yet by virtue of this covenant, and upon condition of
their accepting of it, they may obtain, and do actual-
ly obtain peace with God, pardon and healing, as if
they had never finned, or as if they had fatisfied the
juftice of God themfelves : This is the very end of
this tranfaction. He was wounded for our tranfgrejjions;
bruifed for our iniquities^ the chaftifemcnt of our peace
ivcfs upon hifu^ and by his ftripes ive arc healed : His
wounds, bruifes and ft:ripcs effedually procured jufti-
fication and healing to us. And this is the ground of
that which we call imputed righteoufnefs^ and (hews
how it comes to pafs, that we are made righteous hy
the righteoufnefs of another, fcornfully called puiati've
righteoufnefs by Papifls : But confidering what is in
the former doctrines, and in this, we will find it to
be a clear truth on which our juftification, and the
whole weight of our falvation hangs ; that the believ-
ing finner clofing with Chrift's fatisfaction is as effec-
tually abfolved froiij fm, as if. he had never finned 5
Chria'3
•410 IS J I J H Lin. Vcr/e 5. Serm. 23.
Chrifl*s fatisfadion becomes as really his, as if he had
payed the debt hiinfelf : And if" we confider thefe
three, i. The great defign of the covenant of re-
demption betwixt ,God and the Mediator, 2. The
faithfulncfs of God in this covenant, in performing his
part on the terms on which the Mediator hiid down a
price for the elecl. 3. The excellency arid elBcacy of
the price payed with refpeft to the covenant : We will
iind that there is clear accefs in law, or according to
the decree of God manifefled (the decree is called a
Jaw, Thy law is within, tny heart ) for the giofl'efl fin-
jiers that come under this bargain and clofe with this
covenant, their obtaining peace, pardon, jullification
and healing, is as if they had never fmned, or had fa-
tisfied themft^lves, and that they may conhdently ex-
peQ: it on this ground.
1. I fay, if we confider the great end and defign of
the covenant betwi^xt God and the Mediator, we will
find it to be the juftification of the eleft : Chvill fuf-
fered not for any fm that was inherently in himfelf;
he had no fm, there was no guile fou^id in his mouth ;
no quarrel betwixt God and him on his own account,
but he was wounded for our tranfgreffions, the chaf-
tifement of our peace was on him ; to make peace be-
twixt God and us by his wounding, was the great de-
fign of the covenant of redemption : And can that de-
-/ign hold, if his fatisfacl;ion come not in the room of
.ours, and (land not for our fatisfadion and payment ?
In man's law the furety paying the'debt, proves valid
for the principal debtor ; and when this is the defigii
of God in the covenant of redemption, how to get
the debt of bankrupt finners payed, and themfelvcs
(et at liberty, and when this is found out as the means ;
A body haji thou prepared for me ; the covenant mull
•jbe as real ou the one fide as it is on the other : That
is, as refil and etfedual to make the believer in Chrift
.juft, as it was real and effeclual to make Chrift: to be
Accounted the fmner, and to bg 4«alt with as fuch.
We
Serm. 23. ISAIAH LIII. Vcrfe 5. 411
We may clear it further in thefc two. r, Bylookiitg
to Chrilt typified in the offerings under the law :
When the finner came' with his offering, he laid his
hand on the head of the heafl, efpecially of the fcape-^
goat^ to fliew that Jefus Chrifl who was to come to
be both PrielT: and Sacrifice, was to bear the fins of
the elecl, as they were to be fet free : That he was to
lay his neck down to the knife of jiiftice that the ffroke
might be kept off our throat. 2. We are fo jufiified
by Chrift as Chrifl: was made fin for us, now our fiiiS
became really Chrift's, not that he was made the fm-
ner inherently, that were blafphemous to be thought
or fpnken of; but he was reckoned the finner, alid
"was fubRituted in the room of finners, as if he had
been the finner, and was made to fatisfy for original
fin, and for aclual fin ; as if he had been guilty of
them by committing them : Therefore, 2 Cor. v. ult*
he is faid to be made, fin for us^ and Gal. iii. To be
made a cur fe fur its ; and i Pet. ii. 24. To hear our
fins in his own body on the tree : And if he fuffered for
us, and if we partake of his righteoufnefs, as he did
of our fins; then our juulfication really follows, and
we are abfolved and made righteous through his fatis-
fadtion clofed with by faith, as if we had never finned :
The parallel is clear, 2 Cor. v. ult. He was made fm
for us who knew no fin ; that we might he made the righ~
teoufnefs of God in him; fo that Chrift was made fin,
in the fame manner as we are made rierhteous : That
as legally as he who had no debt, was made liable to
our debt, fo as legally we partake of his righteoufneff;,
and are declared free: Even as the debtor is legally
freed from the debt which his furety hath paid, and can-
not be liable to it ; fo the believer, by Chrift's fatis-
fadlion is freed from the debt of fin, and abfolved and
declared righteous. And though this may feem ftrange
and a wonder, to be a finner, and yet in fome refpeft
free from fin, under guilt, and yet abfolved ; yet
Chrift's fatlsfadicn is as real and effcQual as to the
Vol. I. No. 4. D d d believer,
4.12 ISA I A n LIII. Verje 5. Serm. iy
believer, as if he had fntisfied himiclf, becLiufe his
Inrcty hath fatisfied for him.
2. If we coiifider God's faithfuhiefs in this covenant
in performing his parf, according to the terms of it,
the matter is clear ; for as the Mediator hath perform-
ed hi.s part according to his engagement ; fo it is im-
pofiihle bv:t God muit perform his, and muft accept
of the fatisfadion in the name of the eieft, and upon
their believing jiiftifv them ; for as it was the Father's
^vlll, that he fhouid hiy down his. life for his fhcep, {o
it was the will of the Father, Son, and Holy Ghofl,
that believers in him Hioald through his fatisfaclion
have eternal life, John vi. 39, 40. when he had faid
before, ' I came not to do my own will, but the will
* of him that fent me ;' he fubjoins, ' 'i'his is the Fa-
* ther's will which fent me, that of all that he hnth
* given me I fnould lofe nothing, but flioiikl raife it
' up again at the hifl day ;' where the fatisfaclion
that Chrifl fliould make is implied, and' it is a great
one. And what fatisfaction Tnall he have for that ?
even the falvation of the elect, ' This is the will of
* him that fent me, that even' one that feeth the Son,
* and believeth on him, may h^u'e everlafting life,
* and I will raife hin:i up at the lad day.' And verfe
•10/// of this chapter, it is clear that he (liall not want
fatisfadion ; for ht' jhall fee of the travail of his foul^
and be fali.fud ; and what is the lalisfa^^ion ? ih his
knozdcdvc Jhall my ri^^hleous Servant jujlify many ; he
fliall be the caufe of the jufHfying of many, and they
fhall be actually abfolved in due time. And what is
the ground of it ? For he Jhall bear their iniquities ;
and therefore as God is faithful, he fliall get that
which he merited and purchafed for them, applied
unto them.
3. If wc confider the excellent and equivalent price-
that Jefus Chrifl hath paid, and that with refpeCt to
the covenant, wc have a clear ground why the believ-
er may expe<^ and be confident to be abfolved and de-
clared
Serm. 23. ISAIAH LIII. Verfe 5. 413
clared free ; it is no mean price, gold, filver, or pre-
cious flones, but the blood of him that \va:> and Lj
God ; which we fay fliould be confidered not fimpiy,
but with refpect to the covenant, and to the ejid
wherefore he fulfcred and flied his blood ; for though
it be no comfort to a fiuncr fimply that Chrift: fulicr-
ed, yet when he confidcrs that it was for this end, to
wit, that juftice might bo fatii^fied, and that thofe for
whom he latisfied might be juftilicd, and made free_;
the believing fmner may hence reafpn, if there was a
reality in juftice purfuing of him as my furety, and a
reality and efficacy in his fatisfaCl;ion ; ai^d if it was
full and complete, fo as juftice was fully fatisfied with
it, then there was a reality of mercy, pardon, juftifi-
cation, and peace with God, and of healing to and for
me, they being made good to me upon the condition
of believing : And in this refpeCt, though it be grace
to pardon fm as to us, yet it is juftice in God to give
Chrift the fatisfaclion fpr the travail of bis foul, as weU
,as he gave God fatisfadion to his juftice. And the
equivalent of that vihich the eleO: fliould have paid,
being paid to juftice by Chrift their furety, the Lord
cannot, nor will fliun or fliift the pardoning of a be-
lieving fmner according to the covenant.
The ufcs are five, i. Of inftruction, whereby we
may have a map of God's way of faving finners, and
of the way of finners coming to get falvation through.
Jcfus Chrift.
2. To ftir us up to admire the love of God contrive
ing fuch a defign for the falvation of loft fmners, and
the love of God that gave his Son, and likewlfe the
love of the Son that engaged to come, and hath con:^
and paid the debt.
3. It gives a notable warrant to the faith of a Tinner
to take hold of, and ciofe with Chrift, and to reft: u^
pon his fatisfactlon for juftification and healing ; be-
caufe he hath God and the Mediator covenanting for
this very end, the Mediator encaging to fatisfv, and
0) d d Ji 'God
>|H4 ISAIAB LIII. Verfe 5. Serm. 23.
God engaging to receive the fatisfaction, and to jufti-
fy all thofe who fhall accept of it, and reft upon it.
4. It is therefore a notable ground of encourage-
ment, and of exhortation to take hold of Jefus Chrift,
and of his fiitisfadion. People fliould not be feared at
him, but truft their falvation to him, and be fure the
bargain will not fail j as it is fure that the Mediator
hath fatisfied, it is as fure that his fatisfadtion fhall be
inade good to believers in him,
5. Tq reprove the neglefters and defpifers of Jefus
Chrift, and of this offered falvation through him ;
when he hath taken the threatning and curfe of the
law on himfelf to make out the promife to them, it
muft be a great aggravation of mens guilt to flight
him. It ferves alfo to comfort a poor fmner that hath
many fms and challenges, and knows not how to be
rid of them. The covenant fays, our fms are trans-
ferred on the Mediator, that we might be fet free 5
Chiilt Jefus covenanted on the terms of juftice to
make way for us, to covenant on the terms of mercy,
God covenanted uith him to purfue our fin in him,
and J"\e covenanted to impute that fatisfaclion freely
to us, Hence is that never enough noted faying,
2 Cor. V. 19. God was in Chriji reconciling the world
io himfelf: It is juftice on his part, he fatisfied for
pardon of fm, and peace to them ; but on the eledl's
part it is grace, God is reconciled to them, not im-
puting their fin to them, but it is for Chrift's fatisfac-
tion that he freely forgives them their fin 5 fo tha^
what coft him dear comes moft freely to us ; and this
is no fmall ground of comfort to a confcience preifeU
Tvith fin. God fix thef(^ things in your hearts !
SER-
Serm. 24> ISAIAH U\\. Verfe s- 415
SERMON XXIV.
Isaiah LIII. V^rfe 5,
Verfe 5. But he was wounded for our iranf^rcfflonSf he
was bruifed for our iniquities : The chaftifement of
our peace was upon him^ and with his Jlripes %vs are
healed.
F there were more deep convi6Hon amongft us of
our natural deadnefs in fin, and of that fearful con-
dition that naturally we lie under by our liablenefs to
the wrath and curfe of God, all men and women hav-
ing by nature God's curfe, as the fentence of the law
regiftered againft them ; the reading of fuch a text,
wherein a v/ay of remedy is holden forth, would be
more welcome to us ; and we are perfuaded that fuch
a thorough conviction would not only make the word
more lovely and delightfometo us, but more plain and
eafy to be underflood by us, and one fermon would
thus be more profitable and effeclual than many are to
you while in a fecure condition ; when people are not
under the deep and due convi6lion of their fin and
mifery, they have no ferious thoughts, that th^
preaching of the gofpel concerns them in particular,
and that their fouls in need of that which is fpoken to
them therein.
Ye may remember we fpoke fomewhat from thefe
words for clearing the way of making peace betwixt
God and finners, and for holding forth the way that
God in his infinite vvifdom hath laid down for fetting
of poor finners that are lying under the curfe, free j
for this end there was an eternal tranfaction and cov-
enant entered into by the Father and the Son ; the
Fathox
4i6 JSAIAH LIII. Verfe 5. Serm. 24.
Father demanding, and the Son accepting, and fatis-
fying as Mediator and the finners furety what was
due to juftice for the fins of the eledl, as was deter-
mined in the council of God ; from which bleffed
bargain all our falvation (lows as from the fountain,
and runs down as a river to us.
Tiiat which now we are to fpeak a little to, is fome
profitable t/fcs which are the fcope of all, and tend to
lead you to the knowledge of the ufe of fuch doctrine,
and not only to know it, but to engage you to make
fuitable pradical improvement of it.
There are feveral forts of i/fes that flow from this
verfe whence the preceeding doctrines have been
drawn.
. The ly? fort is for information, which ye who are
more ignorant, who have not fo much light in you as
to difcover the way to heaven, fhould efpecially take
heed to, tho' they be ufeful to all : And iji. Ye
fhould know and be informed in this, that all men
and women, without exception, are lying under tranf-
greffion and iniquities, and liable to be fmitten and
curfed of God till thefe be taken aw^ay ; but this hav,
ing been fpoke of before we need not infift on it now i
But the truth is, neither law nor gofpel hath gained
thus much ground on the great part of you, as to
bring you really to know, that naturally ye are dead
in fms and trefpalfes, and till this be received and di-
gefted, other truths cannot toanypurpofe profit you.
2dlyy Ye Ihould know and confider the neceffity of
a fatisfa£lion to the juftice of God before finners can
be freed from fin, and from the curfe and wrath of
God that they are under and liable to, by reafon of
their original corruption and adual tranfgrefiions.
Po ye think that Jefus Chrift did needleily enter into
the covenant of redemption, and engage to fatisfy,
and actually and really did fulfcr and fatisfy juftice ?
if men might come fo eafily to heaven as many fup-
pofe, it had been needlcfs. Would God, think ye,
have
Scrm. 24. ISAIAHllll.Verfe^, 417
have wounded the Surety, his own dear Son, if thofe
who lie under fin and wrath might have by another
way fatisficd jultice and rcflored him his honour?
Nay, ere their peace could be made this behoved to
be ; and yet I much doubt, if any do think that there
is any fuch diftance betwixt God and them, which a
word of prayer, or confeflion, or fome penance can-
not remove. This is, alas ! the woful ignorance of
many that live under the gofpel ; but ye ihouid know
that a fatisfadion behoved to be, and fuch a fatisfac-
tion as was equivalent to the wrong done, and fuita-
ble and fatisfying to him that was wronged by fm, and
that among all the creatures it could not be found ;
Yea, ye may read from this, the dreadful effects of
fm, and what a horrible thing it is to have yourtranf-
greflions to account for with God yourfeives. If fia
brought fuch heavy things on the Surety, what will
it bring on the fmner, who hath all his days ftood u-
pon terms with God, to fpeak fo, and would not
make peace with him when he wasearneflly invited to
it ? Yea, we may from i\{k know, what is that mod
horrible, dreadful, and cmifounding fentence which
is abiding ail of you tlmt lland it out, and do not
make your peace with God through this fatisfaclion of
our bleifed Lord Jefus, when he ihall be made eternal-
ly to bear the wrath that fin deferves, which yet is in-
tollerable.
3<'//v, Ye fliould hence know, and fludy to be clear
and diilincl: in your knowledge of this precious truth,
how a fmner that by nature is under fm and wrath,
and hath ground every day to look for it, may be
freed from that curfe and wrath. To prevent which,
the Lord hath made a covenant with the Son, who is
appointed Mediator for making peace betwixt God
and finners, by fatfsfying his juftice for them, and by
paying the fame debt that was due by them ; fo that
this wrath is prevented, and their peace is made by
virtue of thi^j covenant; of redemption, wherein thefcf
twc^
4i8 ISAIAH Llir. Vcrfe 5. Senn. 24.
two claufes are agreed and concluded upon betwixt
thefe two infinitely refponfal parties, i. I'hat Chrill
HwiII become the fmner, and be handled as a finner ;
though there was no fm in hi:n. 2. That the elect
finner that by nature was the child of wrath even as
well as others, fhall be freed from the wrath to come
by virtue of his fatisfaclion. Thefe are the two pillars
that our falvatiou is built upon, and that our peace
and reconciliation with God How from ; by his wound-
ing and bruifing we are pardoned, The chajitfcmcnt of
Gur peace ivas on hhn^ and by his Jlripcs wc are healed.
To clear this a little ; this covenant fliould be con-
fidered, i. As it looks to the parties and their fevcral
anions. 2. As it looks to the execution thereof in
all the fleps of it.
For the^/y?. There are three parties that concur in
their own place, i/?, God is the party orfended, and
he is here bruifing and wounding the Mediator : he is
the judge, and ffands ready to execute the fentence
that (lands in his law againft fmners, if he get not an
equivalent fatisfadion. 2dly^ Jefps Chrid the Medi-
ator is the party wounded and bruifed ; the Mediator's
part is to fatisfy julHce, to pay the price and perform
the fatisfaclion refolved upon in the council of God,
of fuitable and fufficient value for the redemption of
the elecl, according to his engagement ; and he is
actually wounded and bruifed : God determined what
fliail fatisfy, Chrifl Jefus accepts of the determination,
engages to fatisfy, -and does actually fatisfy for elect
Tinners. A yl party is. We poor fimicrs. He was
wounded for our tran^^reflions, ^c. It is the elect
fmner, or the finner, uho being made in due time
fenfible of fin, and afraid of wrath, and who being
kindly touched with the apprehenfion of it, and clear-
ed as to the firmnefs and freenefs of the covenant,
and as to the fulnefs of ChrilVs fatisfaction, doth by
faith flee unto Jefus Chrill: and fubmit to his fatisfac-
tion, and betakes himfelf to that only for righteouf-
nefSf
Serm. 24. IS J IJ H LllL Vcr/e s- 419
nefs. Chrift lays down the price, and the believing
fmner pleads for intereit in It, and for the benefit of
it, and by faith gets title to an abfolver from his debt
and guilt. If it then be afked. What is the thing
whereby a fmner is pardoned and juftitied, reconciled
to God, and delivered from u'rath, and healed ? I
anfwer, It is by believing in Jefus Chrift. If it be a-
gain afked, What is the ground or reafon, why the
believing fmner obtains that favour i* I anfwer, Be-
caufeour Lord Jefus hath fufficiently fatisfied for, and
fully paid the debt of fo many as are brought to believe
on him. If it be 3 J/y afked. How comes it that Chrift's
fatisfaction becomes a ranfom, and is accepted for fuch
and fuch a believer? I anfwei:. It is by virtue of the
eternal covenant of redemption, or tranfadlion made
betwixt the Father and Son, wherein it was agreed,
that his fuffering and fatisfying juftice, fliould be ac-
cepted for believing fmners, as if themfelves had fa-
tisfied, according to that of, John vi. 39, 40. This is
the Father'' s will that fent me, that of all that he hath
gi'ven ?}ie I Jljoidd lofe nothing ; and this is the ivill of
him that fent me, that ivhofoe-ver fceth the Son, and be-
lieveth on him, tnay have evcrlajVing life. So our be-
lieving is the firfl immediate flep, whereby we come
to obtain pardon of fm and peace with God : Chrift's
righteoufnefs or fatisfaftion, is that' whereon our be-
lieving founds itfelf ; yet fo as it hath a refped to the
eternal covenant of redemption, whence both Chrift's
fatisfaction and our believing do flow, and without
which we could have no warrant to exped: righteouf-
nefs through a Mediator ; for unlefs we knovtr- that
(llnift hath fatisfied jultice for elecl finners that fliall
believe on him, we cannot reft on him for righteouf-
nefs ; and unlefs we have an eye to the covenant of
redemption, we cannot expeft that his fatisfaftion will
be accepted for us. And, therefore, if we will trace
thefe fb-ps back again, the firit rife of our falvation is
in the council of God ; the profeculion of it is in
Vol.. I. No. 4. E e e Chrift's
420 ISAIAH LIII. Vcrfc 5. Serm. 24,
Cltrid^s fairsfac^ion ; and the application of iiis fatis-
faction is by our fleeing to it, and accepting of it by
iaith ; and therefore we fliould learn in our looking
and ftepping up to heaven, to look to thefe three in
this order ; we Ihould firft begin at iiiith, and in be-
lieving we flio-uld confider Chrift's fatisfaction, and
from thut we fhould afcend to the rife of it, to wit,
the covenant af redemption, and the terms of it ; aH
which pivt together, give a very clear ground of ex-
pecting righteoufnefs through jefus ChrifL I fhallil-
luftrate it by a fcripture-fnnilitude, wherein I fhaJI
fhew you how all thq three concur, yet fo as there is
a, difference in their concurrence. Ye know that un-
der the law there were cities of refuge appointed, which
were types of Jefus Chrift, in whom we find a fhelter ;
in thefe cities of refuge, confider tliefe three that con-
curred for faving the perfon that had comniitted man-
ikughter: i. vGod's determination appointing fuch a
thing, that the man-flayer being within fuch a city,
fliould be fafe from the avenger of blood ; and this
gave the rife to the other two that follow. 2. The
city itfelf as a (lielter or refuge to the man-flayer. 3.
The perfons fleeing or running to hide themfelves in
it. Now the fafery of the perfon of the man-flayer
did flow^ from all the three. - 1/?, The law appointing
fuch a city, was the ground. 2^/y, The city was the
fhelter. 3<:///, The perfon^s atElual running to the
city, gave him a claim and title to the privilege of the
city ; for though the former two had been, yet if he
had not fled to the city, he had not obtained the ben-
trtit of fafcty : Y^ven fo, the believer that would befav-
t'd, is to confider thefe three, 1. God*s determining
luch a war of falvation to elect finners by a Mediator.
:i. The Mediator privileged as the city of refuge for
this end. And, 3. The fmner*s fkeing to him,
■which is his believing on him, and his feeking and
pleading for the benefit of Chrifl's fatisfiiclion accord-
ing to the terms of the covenant* Now^ fuppofe a
perfon
Serm. 24. ISAUH UU. Vcrfe 5. 421
perfon to flee to the city of refuge, he is prefervcd in
it, jultice cannot follow him further thjln the gates,
becaufe he hath the benefit by.,God's determiiyitioa
and appointment of the city for fuch an end ; for he
mufl: flee into it ere he can plead far the l:)enefit of
the city. So, fuppofe a fmner to be fled to Jefus
Chrift by faith, he may plead for exemption from
wrath, by God's determining and appointing a Me-
diator for fuch an end ; and the Mediator J^fus Chrift
hath this privilege conferred on him, that he that thus
flees unto him fhall be fafe ; yet it is alio fuppol^^d that
fuch a fmner hath fled to him, elfe he could not ex-
pert fafety through him, cotwithilanding God's deter-
mining the Mediator for fafety. Thus we would have
thefe three put together; and yet, as Vv'e faid, they
differ ; for God's determination is the efficient caufe
and fountain of all; Chrift's fatisfaclion is the meri-
torious caufe ; and our believing is the ground on
\vhich we have right to plead for the benefit of his fa»
tisfaclion ; even as the man that fled to the city of re-
fuge, his fafety was not by any virtue in his running,
but by God's determination, yet his running to the '
city was requifite as the means; and except he run or
fled to it, he could not plead for the benefit of the
city ; fo our believing giv^s us ground to plead a right
and title to Chriff, and his fatisfadion, wiihout which
we could not have that right.
But 2J/r, Becaufe one will conceive this under one
notion, and another under another : To clear it there-
fore a little further, v/e fhall again confider in the
covenant thefe three fteps. 1. The determrnation of
it, as it is enacled in the council of the -God- head,
which in fum is this, that fuch and fuch perfons fliali
be fatislied for by the Mediator, and his fatisfaclion
accepted for them. 2. The execution of this cove-
nant, where we take in all our Lord's fuflerings • all
the ftroaks and wounds that juflicc purfued him with,
as furcty for the elect: ; and God's accepting and juf*
E e e 2 tifvinfT
422 ISAIAH lAU. VcrfeS' Serin. 24.
tifying of him, and declaring his accepting of him and
being well fatisfied with what he did and fuffered by
his rjiifing him froiTi the dead. 3. The application
of his purchafeby his accepted fatisfaftion, which con-
fifls in thefe. i. That thofethat were given to Chrill
on this condition, that his fatisfadlion fhould ftand
good for them, fhould be jiiftified and faved, that is,
that in due time application of his fatisfaction fhould
be made to the perfons given him to be faved by him ;
which takes in Chrill's making interceflion, that re-
newing grace, faith, '^ffc. may be given to fuch per-
Ibns. 2. That the work of the Spirit, who as the
fanftifier, begets faith, and p.£rfwades to embrace Jefus
Chrift, fliall be given them. Then 3. Follows the
believer's atlual coming to Chrift, being fweetly and
powerfully drawn to reft on him and his fatisfadion ;
whereupon follows the application of the fentence of
juftification and abfolution that refults from the for-
mer : So that whereas it was before, Curfed is he that
contiyiues not in all things written in the lazu : Now it
is. He that believeth on Jefus Chrift hath eternal life^
and fhall never come into condemnation : All thefe go
and agree well together. The covenant as the ground,
Chrift's fatisfaclion as the meritorious caufe, and the
application of his fatisfadion by faith, which entitles
and gives the believer a right to it.
The reafon we have fo much infifted on this, is,
That we may teach you to join, (with refpecl to the
covenant of redemption,) Chrift's fuffcring, and your
believing together ; it will not be faith that will juf-
tify, that is, without refpeft to the covenant -, nei-
ther will the covenant and Chrift's fatisfaclion juftify
without faith ; yet ye fhould fo put them together, as
the glory of falvation through grace may not lie on
faith, but on God's everlafting love, and on Chiift's
fatisfaclion. And indeed it is no little praftice for a
foul fenfible of fin, in the exercife of faith, fo to lay
the weight of its fLdvation on Chrift and the covenant,
as
Serm. 24. ISAIAH LIII. Ver/e 5. 425
as it neglects not running to Chrifl by faith ; and fo
to lay hold on Chriil by faith, as it lays not the
weight on faith, but on Chrift and^the covenant. As
in the comparifon before ufed, fuppofe a man that had
killed another unawares, had been taken before he
ran to the city of refuge ; God's determination was
not the caufe of that, but his not running, or his not
coming at the city ; fo it may be, that fome are ap-
prehended by thejuftice of that God that are lefs fin-
ful than others ; yet the reafon or caufe is not in
God's covenant, nor in ChrilVs want of worth, but
in the perfons not running, or not fleeing to Chrifl: as
to the city of refuge, and therefore they are not heard
to plead for immunity by virtue of that fatisfaction be-
fore the bar of God.
A 2(/, Sort of i/fcs are for exhorting and encou-
raging ftnners to come to Chrifl: : There is here then,
1. A clear ground to our faith, and a plain way o-
pened to heaven, and a mighty encouragement to per-
fwade finners to lay hold on Chrifl;, and to take this
wa.y for obtaining of life : This text opens, as it were,
the gates of the city of refuge, and points out the
way how to efchew the wrath which is to come :
There is a way here laid down in the wifdom, juflice,
goodnefs and grace of God, which is made offer in
the gofpel ; and fmce it is fo, we befeech you that ye
would not receive this grace in vain, but feeing there
is a covenant well ordered and fare, a Mediator and a
ranfom provided, and a way laid down how to come
to Chrili by faith, let all of you who come under the
conviction of fin and apprehcnfion of wrath, fl:ep to
and clofe with him, and plead for pardon by virtue of
his wounds, and for healing through his flripes with
refpecl to the covenant.
There are thefe four things here that will forve to
give ground for this application, if we conuder, i.
'i'he great ground of faith that is here. 2. The great
reafon we have to make ufe of this ground. 3. I'iie
great
424 ISAIAH UII. Verfe 5. Serm. 24.
great encouragement we have fo to do. And ^thly.
The great nccellity we have to make this appUcation.
A little to each of thefe : But we fliall premit one
word to all, and it is this, that as there is a poflibili-
ty of God's being recAiciled, though for the prefent
ye live at a dillance from him, the ufe will by way of
exhortation reach you ? or if ye be brought to great-
er nearnefs under the fni of fenfe, and have fome feri-
oufnefs in feeking after God, it will reach you for con-
folation : In a word, we would exhort all ; and it may
convince fome, and comfort others : But to the fn ft
thing we propofed, we declare and proclaim this as a
true and faithful faying, that there is here an everlaft-
ing covenant, wherein the falvation of the eleft is
concluded through Chriil's fatisfaftion to juflice for
them, and a wav laid down for making peace betwixt
God and all them that will thoroughly renounce their
own righteoufnefs, and lay hold on this fatisfaction,
even fuch a way as procures j unification and healing
to them : And for your confirmation confider in ge-
zieral, if it be poffible that this covenant of rederap-
tion, the fufferings of the Mediator, and the promifes
made to believing, can be for nought ; did the Father
purfue the Surety fo hotly for Jiothing ? Or did the
Surety pay fuch a ranfom for nothing ? No certainly,
if it Had not been to communicate pardon and peace,
with healing by his wounds and itripes to them who
were liable to condemnation, and under the dominion
of fill, neither of thefe would have been : And there-
fore for grounds of your faith more particularly, fee
here, i. A fall fatisfadion. God hath made way to
finners peace with himfelf, by fatishing himfelf fully
in Chrill the Mediator for the fins of eled believers,
fo that a finner that in the fenfe of fin betakes himfelf
to him, needs not to fear any after reckoning, be-
caufe whatever might make for our peace, was fully
laid on him, fo that we may. with holy and humble
boldncfs fay, That wc are not come to the mount that
might
Serm. 24. ISJUH LIII. Ver/c 5. 425
7}iif^ht not be touched, nor to blacknefs, and darknefs and
iempeft, and the found of a trumpet ; but ive are come
unto mount Zion, the city of the living God, the heaven-
ly fcrufalem, and to ftfus the Mediator of the new co-
venant, and to the blood of fprinkling : Our invitation
therefore to you, is not to bid you come and count for
your own debt yourlelves, but to come and accept of
Chrift's payment of it, and of his fatisfaction, wiiere-
by juflice is completely fatisfied. 2. See here as ano-
ther ground of faith, the juflice of God, not with re-
fpe6b to us, but to the bargain betwixt the Father and
the Son, who are the principal parties, and we, to
fpeak fo, but parties accidentally in this covenant,
the covenant being primarily and mainly betwixt God
and the Mediator. The juftice of it appears in this,
that it hath refpeft to a covenant which is fulfilled on
all fides, and therefore the eleds believing and taking
hold of the Mediator's fatisfaction, cannot but be ac-
cepted as if he had payed the debt himfelf. The Fa-
ther, to fpeak fo, had the difpofmg of the bargain,
and what fatlsfaftion his juftice was to receive, to his
own mind ; and as it was juftice on the Son's fide to
fatisfy according to his undertaking, fo it is juftice oa
the Father's fide to pardon and be at peace with the
finner that by faith flees unto Jefus Chrift. 3. See in
this bargain not only juftice, but mercy. As it is
juft, fo it is a gracioufly free bargain ; which is won-
derful, aiKl may feem fomewhat ftrange, if not para-
doxal, yet it is nothing inconfiftent with the way of
grace ; it is juft that the Surety fhould pay the debt,
and yet that debt is moft freely and frankly pardoned
as to us : It is juftice in the height as to the Mediator,
but free grace as to us in the Kclght ; we come to it
freely and without price, though it coft him dear :
And that is one of the Mediator's undertakings that
it fhould be free to his feed, John vi. 40. This is the
luill of him that fc'nt me, that he who fceth the Son and
bclicvcth on him Jhould have eternal life. 4. Confider the
reality
426 ISAIAH LIII. Verfc 5. Serm. 24.
reality and furenefs of the bargain. It is fiich as can-
not fail, having I'uch pilhirs to lean on, the faithfulnefs of
God engaged on jull and equal teilns, and the glory
of God as the end ; and having a mofl neceflary and
certain elfcQ, to wit, healing to all to whom the fo-
vereign medicine is applied: This ftability and fure-
nefs of the covenant flows from God's engaging to the
Mediator, and the Mediator's engaging to God ; from
the Mediator's fatisfying, and the Father's accepting
oi his fatisfadion, which being confirmed by the blood
of the teftator, it becomes a teflament which cannot
be anulled altered or changed. And if all this be fo,
let me put the queflion, is there not good ground here
to exhort the hearers of the gofpel to believe in Chrift,
and on believing to look for life through him ; and a
moft folid ground laid down whereupon to build the
hopes of eternal life? And therefore feeing this is the
upfhot of all, that life is to be gotten freely by faith in
Jefus Chrifl, improve this way of falvation for making
your peace, under no lefs certification than this, even
as ye Ihould efchevv reckoning with divine juftice in
your own perfons for the lead farthing of your
ifebt.
If it be objefled here by any, i. "We are at enmity
"w;th God, and cannot fatisfie : I anfwcr. This text
tells you that fatisfatlion is not fought from you, but
from the Mediator who hath ulready given it, and the
Father hath accepted it for all fuch as fhall by faith
plead the benefit of it. 2. If ye fhall fay, we know
not how to come to God, we are fuch as cannot ftep
one foot forward, and fo very fuiful and miferable,
that we know no fuch tranfgi eifors and wretches as we
are : I anpiucr. Was it not for fuch that the Mediator
tranfaded, even for fuch as we, tranfgreffors, rebels,
defpifers of him, and fuch as judged him to be fmit-
ten and plagued of God ? If he had been furety only
for righteous people, there had been fome reafon for
fuch an objedion ; but it is for finiiers, for mofl hei-
nous
Serm. 24. ISAIAU LIII. Ver/e 5. 427
iioLis finners : Nay, this way of reafoiilng and plead-
ing fays on the matter, that Chrill: needed not have
laid down his life. 3. If it be faid, we ate fo finful
and backfliding-, fo filthy and polluted, that we think
we are not within the reach of healing : I o ■'(kver, this
reafoning, if it were true, would be in eft'eft to fay,
that ye are not within the reach of God's grace, and
of Chrid's fatisfaclion, which is not only injurious^
but even blafphemous to the grace of God, and to
the fatisfaclion of the Mediator ; if your fm be ugly
and horrible, he faffered horrible wrath ; he was
wounded, bruifed, chaflifed, hfc. 4. If it be faid
further, we can do nothing for olirfelveSj we cannot
come to Chrift, we know not what it is to believe, or
if we can do any thingj alaSj all our goodnefs is as
the morning cloud and early dev/ that foon pafTeth a-
way. I aujkver^ The covenant is not tranlacted be*
twixt God and you, but betwixt God and the Mediae
tor, and the ground of your peace, as to the" procur-
ing caufe, depends on the Mediator's performing his
part of the covenant in your name : and further, as
for your believing, it is a piece of the Father's engage-
ment to the Mediator, and muft certainly be made as
effedual as the Father mufl keep his word to the Son^
according to thofe promifes of the covenant, / luill
■put my law ifi their hearts, and write it iri their mindsy
they Jhall all know me ; and they Jliall be all taught of
God : And thy people Jhall be ivilling in the day of thy
power, and the like i All thefe promifes were in the
covenant betwixt the Father and the Son ; and the
application of them is but their execution as to us ;
and therefore feeing fuch a city of refuge is cafl open
to man-flayers and tranfgrefTors, ftep humbly and
boldly forward and run into it. There is yet a fifth
cbjedion, which fome poflibly will flick at, and it i$
this, we know not whether we fliall believe or not,
ior we know not if we be in the covenant or not : I
anfiver, would yc.have thought that he who had com-
VoL. I. No. 4, F f f milted
428 ISAIAH Llll. Verfe 5. Serm. 24.
initted man-flaughter would have reaibned well if he
had realont'd tiius ; I know not it that city of refuge
was appointed or hiult for me, and when the gates of
it were ca(t open fhould Ikar to enter in it on this ac-
count ? When it was told him that it was appointed
foj: fuch : .juft fo it is here : And fuppofe one fhould
fay, 1 cannot believe, it is as it fuch a man Ihould fay,
J cannqt, 1 will not run to the city ; nay, rather tho*
he had been feeble, yet would he have creeped or not
go to it as he could ? even fo here. In a word, a
man Ihould not difpute whofe name is in the covenant,
but (hould flep forward to the Ihelter and refuge ; as
it is, Heb. vi. 18, 19. where the apollle borroweth
the fame fimilitude, and fays, ' God hath confirmed
' his promife by an oath, that by two immutable
' things, in which it was impoilible for God to lie,
* we might have ftrong confolation who have fled for
' refuge to lay hold on the hope fet before us.' Men
in their natural condition are compared to the man-
ilayer, lying under the ilrol^ie of the law^, or under
the hazard of being purfued by the avenger of biood ;
Chrilt is compared to the city of refuge, and the heir
of promife being purfued, what (hall he do ? Will his
fcledion fimply fave him? No, but he mud flee unto
Jeiub Chrilt as to his city of refuge : And therefore,
by all means run and flee to him, as having this fear,
lead the avenger of blood purfue and overtake you ;
and if ye cannot run fo fall as you would, yet run as
ye can ; and ye have this advantage, that the city of
refuge is not far off, it is near you, even at your door,
as the apoftle fpeaks, Rom. x. The ivord is near thcc^
ill thy mouth and in thine heart : The lamell amonglfc
you has Chrid in your off'er, that ye may enter into
him, as into a city of refuge, and that he may come
in and fup with you ; fo that though ye cannot lift
your feet fo nimbly in running to him, if ye can but
in good earned roll yourfelves upon him, ye diall be
fiife : Seeing then that this way of falvation is fo full,
fo
Serm. 24. ISAIAH LIII. Vcrfe 5. 429
fo free, fo equal an4 effectual, take heed leafl ye pre-
judge you rle Ives of it.
idly, To prefs this yet a little further, confider
what good reafon ye have to run. Receive but this
one word, ye are finners lying under the curie and
wrath of God, and have ye any other way of obtain-
ing pardon, or of making your peace ? And if ye be-
lieve that ye are finners and under the curfe, is there
not need that ye (hould run to a (helter from it ? If we
were preaching to angels that had never finned, there
might be Ibme reafon for their flighting or laying little
weight upon fuch a word of exhortation, but feeing
ye are finners, and liable to God's curfe, why do ye
flight a Savipur, having fo much need of him ?
■ T^dly^ Confider yet further, that ye have encourage-
ment to run, and nothing to difcourageyou. What
prejudice is in believing ? There is no prejudice at all
in this way, but many advantages ; doubtlefs falva-
tion will not fail them that believe. Yea, we may
add from the words of the text, for encouraging to
this, that the man or woman that is fenfible of fin,
and afraid of wrath, hath the covenant to look to, for
begetting and carrying on the work of faith in theiu
with powers for if it be true that all the means are in
the covenant, as well as the end ; and if we may lay
flrefs on the covenant for the effect, to wit, the par-
don of fm, and healing, then we may alfo lay hold
on the covenant for furthering us to that eife^f. I
fpeak not this as if people could of themfelves a£l faith
on the covenant, before faith be given them ; but I
fpeak it to encourage yoiing beginners, that think
they have no faith at all, that they may a£l what they
have, and may look more and more to the covenant,
to be enlightened, quickened, and ftrengchened, and
that they may fay with the poor man in the gofpel.
Lord, I believe, help my unbelief ; and with the ipoufe.
Cant. i. Draw me, and ivc will run after thee.
■ Aihly, And finally, for prefling of this, confider
Fff2 the
43© ISAIAH Ull. Vcrfe $. Serm. 24,
the abfolute neceflity that ye are under of making ufe
of this way of falvation, of getting your peace mad^
by Chrift's fatisfaftion, and your wounds healed by
his ftripes ; there is no other way, but either you mult
venture on a reckoning with God on your own fcore,
or accept of his fatisfaQion. There were never any
covenants made by God with man but thefe two, a
covenant of works for perfe£lly righteous people, by
vhich covenant no fmner was ever able to come to
life ; and a covenant of grace wherein Chrifl: is made
fm for us ; and as many as flee by faith unto him,
are made the righteoufnefs of God through him ; and
therefore either betake yourfelves to this way, or re-
folve to account with God yourfelves without a Me?
Viator and Surety ; or if you think it a fearful thing
to account thus with God ; and if it be certain, that
many have been condemned for taking the way of
works ; let me earneftly intreat you to welcome and
make more ufe of Chrift's righteoufnefs, for obtain-
ing pardon of fin, and peace with God : This way
will do, when the other will quite fail you ; but as
for them v/ho take this way, I will adventure to fay
in his name, that as certainly as Chrift was fmitten,
as certainly lliaU pardon and healing come to them,
even to as many as fly to him, and by believing lay
hold on him. And on the other fide, I fay in the
fame name to all of you who take not this way of fal-
vation, that ye fhall moft certainly be brought to rec-
kon with God yourfelves without a Mediator, and to
undergo his curfe according to the tenour of the co-
venant of works. Thus this text fets before you life
and death, God's bleffing asd God's curfe ; life and
God's bleffing, if ye betake yourfelves to Chrift, as
to your alone city of refuge ; and death and God's
fearful curfe, if ye do it not. God himfelf make you
wife to make the right choice !;
s i. R.
Serm. 25. ISAIAH LIII. Verfe 6. 431
SERMON XXV.
Isaiah LIII. Verfe 6.
Verfe 6. All we like Jloeep have gone aftray, ive have
turned e-very one to his own way, and the Lord hath
laid on him the iniquity of tis alU
YE have in the former verfes fomewhat of our
Lord's fuffering, and of his fuffering for finners,
that he was wounded and bruifed, "iffc. In this verfe
the prophet proceeds to clear how this came to pafs,
that Chrift Jefus was made to fuffer for the eleft, the
feed that God had given him ; which he doth by lay-
ing down the occafion and fountain-caufe whence it
proceeded, i. The occafion of it in thefe words.
All we likeJJjeep ha've gone ajlray ; all the elect, as well
as others, have wandered, and every one of us has
turned to our own way ; we had dripped ourfelves of
all right and title to eternal life, and had made our-
felves liable to God's wrath and curfe through our
finning. 2. The fountain-caufe is, The Lord hath
laid on him the iniquity of us all ; when we had all
ftrayed, Jehovah took^ our Lord Jefus, as the facri-
fices under the law were taken, and put him in our
room, and laid on him the punifliment due to us for
our fms, and a<fbually purfued him for our debt.
So the words are an anfwer to that queftion. How
comes it to pafs that our Lord Jefus fuft'ered thus for
fmners ? it is anfwered. The elect had made themfelves
liable to the wrath and curie of God, through their
ftraying; and to keep them from that wrath, God
4efigned ^nd provided his Sqh Jefus Chrift to be the
Redeemer^
^^(i ISAIAH LTIL Verfe 6. Sefm. 25.
R-^deemer, and according to the covenant of redemp-
tion laid on him the puniihment due to them lor their
iniquities ; in a word, their fin, and God's appoint-
ing him to be Surety, made him liable to fatisfie for
all their debt.
The firft part of the word holds forth our natural
difeafe. The fecond part holds forth God's gracious
cure and remedy.
' ; In i\\zfirjl part we have thefe three, i. The natu-
Hi Itate and condition of all men and women, even
of the eleft themfelves (who are mainly to be looked
on here) all ive have ^one ajlray, 1. This is illuftrat-
ed by a fimilitude. We have gone ajlray like Jheep*
3. It is amplified, Every one of us hath turned to his
oiun way. Several words being put together to fet
forth the defperate finful condition, whereinto the e-
led as well as others had brought themfelves.
1. Our natural ftate and condition is fet down in
this wdrd, Jlraying. To Jiray, is to wander out of
the way, to go wrong, to be bewildered ; for God
hath fet a rule to men to walk by in the way to life,
the rule and way of holinefs ; and whoever walk not
in that way, do go affray, and wander out of the right
way.
2. This is as I faid, illuflrated by the fimilitude of
fheep. The comparing of the elecl: to fheep here is
not at all to extenuate the finfulnefs of their flraying ;
tho' fometimes the innocency of that creature in fome
other comparifons is infinuated ; but it is to hold forth
the ignorance, fpiritual blindnefs, and brutiflmefs of
their ftraying ; the fcripture ufually pointing out that
beafl to be difpofed and given to wandrlng ; and both
nature and experience tells us, that in a vvildernefs
where there is greatefl hazard, they are readied to
run into danger, fuch is their ignorant and foolifh in-
clination ; jufl fo are the elecl by nature.
3. It is amplified by this, 'That every one haih turn-
ed to his own way, . Before, it was gollectively (tt
down
Serm. 25. ISAUH LIlI. Vcrfe 6. 433.
down, J/l ive have gone ajlray ; but now left any
fhould extol himfelf, it is diltributiveiy fet down, Eve-
ery one, even Ifaiah, Jeremiah, and others I'uch, not
one excepted. This turning to our own way holds,
forth two things, \ft. It is called our own way, to
diftinguilh it from God's way, as it is, Pfal. Ixxxi*
1 1. He gave them up io their own hearts lufts^ and thc-y.
walked in their own counfeh ; that is, in their own in-
ventions, or according to their own will, humour,
and inclination, idly. While it is faid, that every
one turns to his own way, it is to (hew us, that befide
the common way that all fmners have to turn away
from God, diftinguilhed from God's way, every Tin-
ner hath his own particular and peculiar way, where-
by in his way he is diftinguiflied from another fmner.
There is but one way to heaven, but many ways to hell,
and every one hath his different way ; fome have one
predominant luft, fome another, but they all meet
here, that every one takes a wrong way of his own.
Confidering the fcope, we fliall fljortly and paffing-
ly hint at two general obfervaiions, whereof the \ft is
this, that it contributes much for peoples conceiving-
and confidering of ChrilPs fulierings aright ; people
ought to conceive and confider of Chrift's fufferings
aright, and be well acquainted with their own finful
nature and difpofition. Men will never look rightly
on Chriit's fufferings, nor fuitably efleem him, nor
make him, and the doctrine that holds him and his
fufferings forth cordially welcome, except they have
fome fenfe of their fmful nature and difpofition. Hence
it was that many of the Pharifees and hypocrites of
that time, wherein the Lord exercifed his miniftry a-
mongft the Jews, never made him welcome, nor
prized his fuBerings ; whereas among the publicans
and fmners many were brought to believe in him.
Not to infift on the nfe of this, only in a word, fee
here a main reafon why Jefus Chrift is fo meanly
thought of, and the report of his fuffering is fo little
entertained
434 ISJIJH Lltl. t\r/c6. Serm. sj;.
entertained and efteemed, even becaufe fo few walk
under the due fenfe of this, that like lofl: flieep they
have gone aftray.
The 2d general ohfervalion from the fcope, putting
both parts of the verfe together is this, that we fhould
never look on Chrift's futferings but with refpecl to
the covenant of redemption, and God's tranfading
with him as our furcty ; therefore the lad part comes
in. The Lord hath laid on h'nn the iniquity of us all ; for
albeit we know that Chrifl: hath fuffered much ; yet
if there be not an eye to, and fome acquaintance with
the covenant, the rife of his fuft'crings, and God's
hand and end in his fufferings, it will be to no pur-
pofe ; therefore when Petpr is to fpeak of his fuffer-
ings, Ads ii. 23. He premits thefe words, ///;;/ bein^
delivered by fhe determinate counfel and forc-knozvled^e
of God, and then fubjoins his being crucified : Look-
ing on Chrift's fulTerings with refpe*!:!: to the covenant.
I. It lets us know that Chrifl's fufferings came not by
guefs but by the eternal counfel of God, and bv vir-
tue of that tranfadlon betwixt the Father and the Son,
and this takes away the fcandal off them, which the
prophet fets himfelf here to remove. 2. It gives faith
uccefs to make ufe of his fuffciings when we look to
him as purpofely defigncd tor this end, 3. It holds
out the love of God, Father, Son, and Spirit, to-
wards ele6l finners, That whofoever God looked an-
gry like on the Mediator, as perfonating them, and
fuftaining their room ; yet that Jehovah had the de-
vifmg and defigning of thefe fufferings, and that he
fent his Son to fuffer thus, it holds forth wonderful
love.
3. And more particularly, from the firfl part of
the words, which is the main thing to be marked,
Obferve, That all men, even the eledt themfelves not
excepted, are naturally in a moll: finful and defperate
flate and condition ; fo that if ye would know what
they are by nature, this is a defcription of their flate.
All
Serm. ^15. ISAIAH LIII. Ver/e 6. 435
All we i UkcJlKcp, have gone aft ray ^ and every one bath
turned to his civn way ; and when it is called our otvn
way, there needs no other epithet to fet forth the def-
peratenefs of it. That which I mean is this, that all
men are naturally under thefe two, 17?, They are un-
der guilt before God, Eph. ii. i, 2. Dead in fins and
trefpafes^ children of wrath^ and heirs of condemnation,
liable to the curfe of God by virtue of the covenant
which Adam broke, idly. Which is moftly aimed at
here, there is in every one a fmful nature, a finful-
nefs or finning fin, and inclination to fin, every one
hath a ftraying humour ; {o that although the fimili-
tude of flieep agree not to them in that fenfe, for (lieep
are innocent creatures^ yet it agrees to them in this
fenfe, that they are filly foolilh creatures ; and in this
refpect it is faid, Gen. vi.t^TThat all the imaginations
cf the thot^ghis of the heart in man are only evil continue
_ ally ; and Eph. ii. i. Thjey are faid to be dead in
Jin, not only in refpecl of their being obnoxious to
God's curfe, but in refpe^l of the natural deadnefs of
their fjuful nature, and want of fpiritual life. So
Rom. iii. 9, 10. and forwards, the apoflle defcribes
the fmfulnefs of man's nature at large, not only in
refped of its guilt, but of its inclination to fin, and
fays that their throat is an open fepulchre ; infinuating
thereby, that men naturally are like to a tomb, and
that the corpfe within the tomb" is death and fin, and
that all that comes from tjhem favours of that ; their
feet arefiuift to Jhed blood, with their tongues they ife de-
ceit, kc. Every member and part of the body, and e-
vcry faculty of the foul is bent to that which is evil.
Thefe three may further confirm it. i. If we loqk in
general to what the fcripture fpeaks of men by nature,
Eph. ii. I, 2, 3. Rom. iii. and v. they being, as it
is, Ifa. Ivii. penult, as tl>e raging fca timt cafis out dirt
and mire continually ; it is always moving and working
one way or another, and more efpecially in a fi:orm ;
fo that thoujijh at one tide ye fnould fvveep the fhore
Vol. I. No. 4. ^ S S never
43^ ISAIAH LIIT. Verfe 6. Setm. 25,
never fo clean, it will be as foul and dirty the next
tide that cometh ; fo are tliefe hearts of ours, (as
Peter fpeaks, 2 Epift. ii. and Jude ver. 23.) foaming
out their own flmvie. And James faith, chap. iv. 5.
The fpirit that dwells in 7is lujicth t9 envy ; it hath as
great eagernefs after, and as great delight in fin, as
a drunkard hath after drinking. 2. Experience alfo
confirms it, if you confider all the men and women
that ever were in the world (our bleffed Lord Jefus
being excepted, as not defcending from Adam by the
ordinary way of generation) and that will be found
true which the apoftle hath, Rom. iii. There is none
that doeth good^ no not one ; And that which is fpoken.
Gen. vi. Alljicjh hath corrupted their way. And what
is the fpring of all the al^ominations that are in the
world, and the rife of thefe^fparticular evils that are in
believers and faints mentioned in fcripture, as in Da-
vid, Peter, and others ; but this fame corrupt nature,
this body of death, as it is called, Rom. vii. 14? All
which ftrongly prove a fire to be within, when there
is fuch a fmoke without. 3. We may confirm it from
well-grounded reafon ; for it cannot be otherwife ; if
the l"oot be of fuch a nature, can the branches be o-
tberwife ? Who can bring a clean thing out of an un-
clean thing ? No, not one. Job xiv. 4. when Adam
fell, the root was corrupted, and the branches can-
not be frefli ; the fountain was defiled, and the ftream
cannot be clean and clear. Hence when Adam begot
Seth, an elect in whom the church was continued, it
is faid, that he begot a fan after his own likenefs. Gen.
V. He himfelf was created after God's image, but
begat children after his own image.
Though this be a commonly received dodrine,
yet it is not without good reafon infilled on fo much
here and in other fcriptures ; we fliall therefore fpeak
a little to thefe four iifcs of it.
The \Jl ufe of it ferves for information ; and we
may make it a looking-glafs wherein we may fee clear-
ly
Serm. 25. ISAIAH LIII. Verfe 6. 437
ly our own moft finful flate and condition. Would
ye know what ye are by nature ? This text tells you,
that hot only all men have ftrayed, but that each of
us, or even' one of m hath turned to his own way ; but
knowing how ready we are to fhift the challenge, we
fhould be perfuaded that we are by nature liable to
God's curfe for Adam's fin, dead in fin, and inclin-
ed to all evil, fheep are not readier to go the wrong
way, and will not more readily flray if they want a
(hepherd, than we are inclined to do. There is a
common word in many of your mouths, that we are
all finners by nature ; but when it is fearched into,
we find that there is much ignorance among you of
what it means ; many count themfelves to be finners,
only becaufe of their being guilty of the firft fin, and
fo put no difference betwixt the firft fin and original
fin, which is an effect that flows from, and follows
upon the firfl fin : The firft fm was Adam's deed,
and is legally ours, being imputed to us ; as it is,
Rom. V. Death reigned over all, even over them that
had not finned after the fimilitude of Adam's tranfgref-
fioji ; becaufe Adam in his ftanding and falling ftood
in our room, reprefenting all mankind that was to
come of him : But original fin is inherent in us, and
cleaveth clofe to us, and is that which we are born
in, and grows up with us ; and therefore ye fliould
diftinguilh thefe things, that ye may know that ye are
not only guilty of Adam's firft finful deed, but that
ye have a prefent finful and corrupt nature, though
it be not always alike exercifing and aQing irfelf.
Others again look only upon their nature as inclined
to evil, and look not on it as that which makes them
liable to wrath, by reafon of the firft fin ; but ye
fliould put them both together, and know that your
finfulnefs doth not confilt only in an inclination to
evil, but your finfulnefs lies mainly in the bias that
is in you, and fo naturally leads you out of the way^;
and it is not only our actual ftraying and going wrong
G g g 2' that
438 ISAIA H LIII. Verfi 5. Serm. 25.
that ye fliould take notice of, but alfo and mainly of
our finful nature that inclines, difpofes, and fets us
on work to go wrong ; it is our filthy corrupt nature,
the body ot death, the fmell and favour whereof, to
fay fo, is the appearance of fome actual fin. We may
clear it in a fimilitude or two ; we are by this original
fin as young ferpents before they can (ting adually ;
or like ravenous birds before they come out of the
neft, yet we call thefe ferpents and ravenous birds,
becaufe they are come of fuch a kind. In our fwad-
ling-clothes we have the venomous and ravenous na-
ture, to wit, original fin in us ; and in our actual fin-
ning We are like ferpents when they come to fling ac-
tually, or like ravenous birds when they come to catch
the prey ; and our adual fin is a fruit of original fm ;
Or take it in the fimilitude in the text, there are ma-
ny flieep that never atlually ftrayed ; yet they are call-
ed ftraying fenfelefs creatures, becaufe they are inclin-
ed to ftray, and ready to flray ; or take it in this fi-
militude, there are fome difeafes that follow fuch a
houfe and family, fome are inclined to a confumption,
fome to the (lone, fome to one difeafe, fome to ano-
ther, which is from fome defeft of the body ; even fo
it is here, that from a defecit of our nature, infetled
by original fin, all aftual fms flow.
The 2d life is for convidion and reproof; and in-
deed we cannot well tell where we fhall begin here :
However, the firfl thing that it reproves, is our natu-
ral pride ; though this be the finfulnefs of our very in-
fancy, yet we are ready to look upon ourfelves as
fomething. It is a true faying, though much mifap-
plied, that Job hath, chap. xi. 12, Vain man 'would be
luife, though ?uan be born as a wild afs^s colt ; a coJt, he
hath a wild humour, and is the mofl witlefs of crea-
tures ; and this fame is it that is implied in that faying
ol James iv. 5. Do ye think the fcripture faith in I'ain^
the fpirit that is in us lujielh to envy ; which faith this
much, th?vt the mod part never think that they have
fuch
Serm. 25. ISAIAH LIII. Verfe 6. 439
fuch a fpirit in them that is inclined to all evil, bent
to hate God and every thing that is good. 2. It re-
proves the great fecurity that is amongfl the molt part,
if this be a truth, that men and women are thus born
under the curfe of God, and inclined to every thing
that is evil, born enemies to God, and enclined to
aggravate and heighten the quarrel ; how comes it
then to pafs, that the greatell part of men fleep as
foundly and fecurely as if they were in no hazard ? If
ye were all pofed and put to it, how many of you can
give a folid proof that ye are reconciled, that your
peace is made, that ye are changed and your nature
renewed, and the quarrel betwixt God and you taken
away ? and yet if we look up and down, ye are gene-
rally as fecure and quiet as if ye were born friends with
God. There are but few taken with a convidion,
but many are. faying within themfelves, Is yonder
dodrine true of me ? as if the fcripture had fpoken in
vain whatever it fpeaks of original fin. Ah ! fliall ne-
ver this be amended ? Will you never lay your finful-
nefs to heart ? Will ye flill think nothing of that which
gave the occafional rife to the covenant of redemp-
tion, and to Chrill's fatisfacllon ? All the preaching
that ye hear daily, if it be not now laid to heart, it
fhall be mod terrible and dreadful to you one day ;
and the peace that ye now have fivall end in red vi'ar
and great bittcrnefs. 3. It reproves peoples exceed-
ing great unwatchfulnefs, and their trulting to their
own nature, and following iheir own counfel. The
wife man faith, Prov. xxviii. 26. He that iruftelh in
bis own heart is a fool. Is it not reproof worthy, for
a man to be as brutilli as the very beail that perifli-
eth ; as it is, Pfal. xlix. and yet to be as little watch-
ful, and trufl as much to a man's own guiding, as if
nothing of a mifguiding humour and difpofition were
in him ? We may more than allude to thofe words of
our Saviour here. If the blind lead the blind, jhall not
both fall into ths ditch? Many of you think that ye are
inflruded
440 ISAIAH LIII. Verfe 6. Serm. 25.
inftru6led as fcribes in the way to heaven ; and will be
ready to fay, God forbid we Ihould be ignorant of
that, and what have we been doing all our days, if
we be yet to learn that leiTon ? But we muft tell you
what ye have been doing, ye have been like fenfelefs
ilieep Itraying all your days : And we would the ra-
ther fpeak to this, becaufe it is fo'neceflary to be
known and believed, and yet fo little credited ; for,
I. Ye will never be rightly humbled, nor make ufe
of Jefus Chrift, nor walk watchfully and foberly ; in
a word, ye will never believe and repent, till ye
know, be convinced of, and believe this to be your
natural inclination, and the fmfulnefs of your nature.
And yet, 2. Tho' this befo neceflary that the want of
it mars the fruit of the word in you, and fermons do
but harden you ; how many are there that are as lit-
tle fenfible of it as the very ftones of the wall that are
before us, or the boards that they lean upon ? As to
your own. particular ftate and condition, I would but
afk you. Is it poffible that ye could live fo fecurely,
and fatisfied with your own cafe, if ye believed indeed
that ye had fuch a fmful nature, and that ye were li-
able to God's wrath and curfe? Or would ye give
fuch way to your natural fmful humours and inclina-
tions, and fo contentedly flight Jefus Chrill, and the
offers of the gofpel, as many of you do ? And yet we
fee amongfl them with whom we converfe men and
women not only as fecure, as if they had no fuch na-
tures, but are even belching and foaming out their
out their own fliame. We would have you therefore
to be cnnvinced and know, that not only ye are fin-
ners in the general, but that every one of you is fuch
in particular.
To make it the more clear, I fhall give you two or
three qualifications that are requifite to a fuitable con-
vidion of your fmfulnefs.- i. Be particular. 2. Ye
fliould be fenfible, and not only in words acknowledge
that ye are finners, but ye Ihould fee and ,be convin-
ced.
Serm.25. ISJIAH LIII. Verfe 6, 441
ced, that in this and this ye have finned, and ye
Ihould be kindly afFeded with it. 3. It Ihould be dif-
tind, not a guefling, but a thing that from the fee-
ing and feeling of it ye fhould be clear in. 4. It
ihould have fuch influence on the moving of your af-
fedlions, and fuch an inward working on your hearts,
as that ye may loath your nature, and yourfelf becaufe
of it. We may fee all thefe in Paul, Rom. vii. 10. and
forward, who tho' he was greatly renewed, yet faith
he, I fee a laxv in my ?neniber.s rebelling againjl the law
of my mind: He feels and. is very fenfible of that
which leads him into captivity, and he cries out. Who
jhall deliver me ? &c. his affedions are mightily ftir-
red with it. What I da, I allow not, &c. miferable
man that I am, &c. If ye b'^lieve this to be a truth,
and that Paul lived in the faith and feeling of it ; then
judge if there be not jull ground to expoftulate with
mofl part of you, as being yet without the faith and
feeling of that which fo much concerns you.
The 3d ufe of it ferves wonderfully to fet forth the
glory of 'the free and rich grace of God, that all this
defign is founded, and this tranfadion entered into ;
fo that Chrift comes to fatisfy, and doth adually fa-
tisfy juflice for a number of fuch wretches that had
gone aflray like loll fheep. This comes in as the
fcope ; we have ftrayed and done the wrong, but he
hath paid the debt, and fatisfied for the wrong done :
And from comparing this verfe with the foregoing,
we may take thefe five confiderations that ferve to
heighten the glory of God's grace and free-love, and
to fhame believers, that are fo little wondrin'g at it^
I. Who is he that is fmitten ? His own Son ; we fin-
ned, and he was fmitten, even he who was and is the
Father's fellow, the fword awakes againft him, and
we go free. 2. What did our Lord fuffcr ? He -was
\wounded and bruifed, the chaftifement of our peace was
on him, he laid on him the iniquity of us all. Chrift's
fulfcrings were not in Ihew or pretence ; for he was
arraio-ned
o
442 rS'JI'JH nil. Ver/e 6. Serm* ^5*
arraigned before the tribunal of juftice, and did real-
ly pay our debt, and fatisfy juliice for our fins. 3.
Who exaiiiled this fatisfaftion ? Wlio did fmite him ?
It is the Lord Jehovah, it is the Father, which makes
the glory of grace fhine the more ; it is God the Fa-
ther whofe heart was tender to the Soh of his love
that exafts the full price t)f him ; fo that as he faid
of Abraham, By ibis I know that tbau.lo'vcd/i mc,
hecaufe thou hajl not with-held thy fon, thine mly
fort Jfaac fram me ; we may fay, By this we know
God's love to the elect, when he hath not with-
held, , nor fpared bis own Son from them, but
kath laid on him the imqiiities of them all.
4. For whom did he fmite him ? It was for fmners,
for ftraying fheep, for covenant-breakers, for fuch as
had gone a-whoring from God, and were bent to fin
againfl: him, I mean the ele6l. 5. When was it that
he fuffered for them ? Even when they were ftraying,
reieding, defpifmg, and nodding the head at him,
fpitting in his face, and faying, Away with him, e-
ven then he is praying and dying for them : Nov^put
all thefe together, that fuch a price fliall be exacted
of fuch a furety, and for fuch fmners, and at fuch a
time, behold and fee therein how God, 'commends his
love to us, as the apoftle fpeaks, Rom. v. 8. In that
ivhilc we ■ ivere yet finners Chrl^ died for lis ; when we
were in our fm, not praying to him, nor in a capa-.
city to pray or give him thanks for any thing that he
did or fufl'ered, he then died for us : Is there any
thing here but freedom of grace ? And does not this
exceeding highly commend the love of God, that he
exacts the debt due by us of his Son, and the powerr
fu'l love of the Mediator and Surety, that at fuch a
time atid for fuch tranfgreflions he fliould pay fuch at
price ?
Ufe 4. Seeing this was our ft ate that we were fn-^
nets, and yet herein was the love of God commended,
that he laid on his Son the iniquity of us all, is there
not
Serm. 25. ISAIAH LIII. Verfe 6. 443
not then good ground to take with the fin, and to
make ufe of the remedy, to take with fm and to clofe
with Chriil ? We might take occafion here to exhort,
1. To watchfuIneCs, and to walk foberly and humbly,
from this confideration, that we have fuch a nature.
2. To exhort every one to repentance, becaufe by na-
ture ye are all in fuch a firitul ftate and condition ; it
may be ground of exercifing repentance, even long
after your juftification, and peace made with God
who are juftified/ with whom it Ihould be as we fee it
was with David. But 3i//v, Seeing by nature ye are
under God's wrath and curfe, and in a ftate of enmi-
ty with him, it mainly ferves to exhort you to flee un-
to Jefus Chrift, and not to reft till ye get the quarrel
taken away ; it might be in reafon thought that peo-
ple would be foon and eafily induced to this, even to
run unto Jefus Chrift, and to welcome the gofpel
with good will, for preventing the curfe and wrath
due to them for fm, and for fubduing of this fmful
nature and inclination to ftray from God and his way ;
Therefore feeing there is a fountain opened to the
houfe of David for fm and for uncleannefs, fmce there
is a fatisfadion given to juftice for removing the guilt
of fm, and fmce the Spirit is purchafed for mortify-
ing of fm, and for making you holy; let as many as
think that they have gone aftray, and have turned to
their own way, as they would not be found ftill at
this diftance with God, make ufe of Chrift for mak-
ing their friendftiip with God; it is the word that
Peter ufeth, 1 Pet. ii. uit. All zue like Jhecp have gone
aftray^ but tue are now turned unto the Shepherd and
B'ljhop of our fouls ; hold, O hold you near this Shep-
herd, and make ufe of his r]p;hteoufnefs for makintr
your peace : If we could rightly underftand the words,
we would fee in them, i. A motive to put us on be-
lieving in Chrift, and can there be a greater motive
th^n necejfity ? We have finned and gone aftray, he
'i is the only Saviour, there is no other name given un-
VoL. I. No. 4. Hhh der
444 ISAIAH LIII. Verfe 6. Serm. 25.
der heaven whereby finners can be faved. 2. There
is alfo in them an encouragement to believing : It was
for finners, fuch as we are, that Jefus Chrill fuffered
all that he fuftered, which may be ground of hope and
encouragement to ftep forward, and if neither our
need, nor Chrili's being a Saviour, and willing to make
fuiners welcome will prevail, we know not what will
do it : It will turn to this, and ye Will be put to the
queftion, are ye fmners ? and if finners, is it not a
defperate thing to lie under fin and wrath ? If ye be
not finners, we have no warrant to propofe this doc-
trine to you, to invite or make you welcome to a Sa-
viour ; but if ye grant that ye are finners, will ye
contentedly lie under fm ? will ye be able to bear it
out againfl God ? or think ye that ye will be well e-
nough for all that ; and if ye dare not refolve to lie
under fin, I would afl-i, what way will ye avoid it ?
Think ye it eafy to win from under it ? muft not the
juilice of God be fatisfied ? Some of you think that
ye can pray yourfelves out of fin ; but if fo, what
need was there of Chrift's fufferings, if a fatisfadion
might have been made another way ? And if none but
Chrift can fatisfy its demands, I exhort you, that by
all means ye would make ufe of him, elfe ye will
mofl: certainly drown and die in your fins : And this
is the thing that we would commend to you, that un-
der the fenfe of fin, and in the faith of God's conde-
fcending love, ye would flee to Jefus Chrift, and give
him employment for making your peace with God,
and taking away your fin and fanclifying of your na-
ture : O but this be fuitable to finners; and if ye think
yourfelves finners, prejudge not yourfelves of the be-
nefit of a Saviour,
8ER-
Serm. 26, ISAIAH LIII. Verfc 6. 445
SERMON XXVI.
Isaiah LIII. Verfc 6.
Verfe 6. All we like jheep have gone ajiray^ ive have
turned every one to his own way^ and the Lord hath
laid on him the iniquity of us all.
EVERY expreffion that the prophet ufeth to fet
forth the grace of God in Jefus Chrift to finners,
is more wonderful than another, becaufe indeed every
thing that he expreiTeth is more wonderful than ano-
ther : And there is fo much grace and infinite love in
the way of the gofpel, that it is hard to know where
there is moft of it ; whether in its rife, or its execu-
tion ; whether in the decree of God, or in Chriil*s
fatisfa<Elion ; whether in the benefits that v/e enjoy, or
in the way by which we are brought' to enjoy them :
Sure all together make a wonder furpaflingly great,
yea, a moft wonderful wonder, even a world of won-
ders : It is a wonder (as it is in the 5th verfe) that he
iliould be wounded for our tranfgrcftons, hruifed for our
iniquities ; that the chaflifcment of our peace Jhould be on
hint, and that by his Jiripes we fhould be healed : And
when he comes here to explain this, and to fhew how
it came to pafs that Jefus Chrill fuf^'ered fo much, he
holds forth another new wonder : All we like flicep
have gone ajlray, he. As if he had faid, would ye
know how it comes to pafs that the Mediator behov-
ed to fuller, and fufFer fo much ? The anfwer is clear:
All we, the elecl people of God had gone aftray like
fo many wandering (heep, as well as others, not one
/excepted j and there was no other way to recover and
H h h 2 reclaim
44^ JSAIAH LIII. Verfe 6, Serm. 26.
reclaim us but this, The Lord 'Jehovah laid on him the
iniquity of us all: To recover us when we were loft,
Jefus Chrift was fubftituted in our room by the eternal
decree of God, iind the iniquities of us all who are
his ele£t people, as to their punifliment, were laid
upon him. This then is the fcope to fnew the rife of
Chrift's fufterings, and how it came to pafs that our
Loid fufTered, and fuftsred fo much, the occafion of
it was the elecls fm, and the fountain caufe, the Fa-
ther's laying of their fin on him by an eternal decree,
and making him to anfwer ibr it according to that
decree, for his undertaking, which was the covenant
of redemption, whereof Chrift's fuflering was the ex-
ecution. Thus we have the fountain whence our
Lord's fufferings flowed : He is in the covenant of re-
demption fubftituted and judicially enacted the ele£ls
Surety, and takes on him their debt ; and being fub-
flitute.i in their room, juftice purfues the claim, and
fentence pafles againft him and makes him anfwerable
and liable to the debt of their fins j v/hich fets forth,
as it were, a judge on the throne, Jehovah, and two
parties at the bar, m and him ; us the principal debtors,
and him the Surety, Jefus Chrift in our room and
place ; the law by which the judge proceeds is the co-
venant of redemption ; and we the principal debtors
not being able to pay, he is made liable to the debt,
and on this ground the fentence pafles againft him for
fatisfying what we were owing ; and hereupon fol-
lowed his fufferings : So then the rife of his fufierings
is, that it was fo tranfaded by the wife, juft, and
gracious God : And thus this verfe comes well in to
explain and further to clear what he alferted in the
former verfe. Though the words be few, yet they
are the compend and fum of the gofpel : How there-
fore to fpeak of them, fo as to unfold them aright, is
not eafy : And becaufe the devil who feeks by all
means to mar the beauty of the gofpel, doth moft
fiercely allault where moft of its beauty Ihines, and
hath
Serm. 26. JSAIAH LIII. VerfcG. . 447
hath therefore ftirred up feveral forts of enemies to
wreft thefe words, and to obfcure the beauty of grace
that may be clearly feen in them ; we fhall a little o-
pen the few words that are in this laft part of the
verfe. And the Lord hath laid on him the iniquity of us
all ; having fpoken to the former part of it laft day.
In thefe few words then, we have, i . Something
fpoken of iniquity, which three parties have fome
ads about, to wit, i. The eleft, m all. 1. Him, to
wit, the Mediator. 3. The Lord^ to wit, Jehovah :
Then we have the expr.efs a6l of the Lord, to wit,
his laying on him the Mediator, the iniquity of us all.
1. As for this word iniqidly, by it is meant fometimes,
I. Sin formally taken as it hath a difconformity to the
law of God, and fuppofeth a fpot and defefl, and {o
it is commonly taken when we pray for pardon of fin;
as when David fays, Pfal. li. My Jin is ever before me ;
And Pfal. xxxviii. My iniquity is gone over my head :
And fo it is the tranfgreflion of the law of God. 2. It
is fometimes taken for the effeft that fin procureth,
and fo it is in effe£l the punifliment of fin, as Lev. vii.
the 18th and 20th verfes being compared together:
verfe 18. it is faid, He fhall bear his iniqidty, which
verfe 20. is, He Jhall be^cut qff\ and fo it is clearly
meant of the punifhment of iniquity ; for to bear his
iniquity, and to be cut off, are the fame thing there.
And that word of Cain, Gen. iv. 14. My iniquity or-
punifiiment is greater than I can bear, hath a manifeft
refpett to God's curfe inflifted on him for his fin, and
is, as if he had faid, I Ihall not be able to live under
the punifhment that is inf]i<Eled upon me, for every
one that finds me will flay me ; and fometimes it is
tranflated puniflwient, as in that of Gen. iv. 13. The
quelHon then is this, which of thefe two is underflood .
here in this text, whether iniquity or fin formally ta-
ken, or iniquity taken for the punifliment thereof?
Thofe who are called Antinomians plead, that it is to
be underftood of fm forinaily taken : But though it
he
448 ISAIAH LIII. Verfe 6. Serm. 16,
be abfurd fo much as to mention this, it being fo
blafphemous-like to afTert, that our blefl'ed Lord Je-
fus fhould be formally a fmner, and have the fpots
and defilement of fm on him, which we wonder that
any Chriftian fhould dare to aflertor prefume to main-
tain ; yet becaufe this fcripture is alledged for it, we
lliall clear, that iniquity is not here to be taken for
fm formally, but for fm in the punifhment of it. And
ihe^r/l reafon that we give, fliall be drawn from the
plain fcope of the words. The prophet having in the
5th verfe faid. That be was wounded/or our trrnfgref-
Jions^ and bniifed for our iniquities', the fcope of this
verfe is to (hew how it came to pafs that Chrift fuffer-
cd, and fuifered fo much ; which he doth by declar-
ing that it could not be otherwife, becaufe the pu-
niiliment of all the fms of the eled was laid upon him ;
and that which was called wounding and bruiftng in the
former verfe is here called a bearing of their iniqui'
ties, (for if they were laid on him, he did certainly
bear them) the fins of all the eled met on him as to
their Punifliment : And this fliews how that Chrift
behoved to fuffer all that he fuffered : So in the 8th
verfe it is faid, He was cut off out of the land ^f the liv-
ing and for th-e tranfgrejfions of my people was he ftrick-
en : That which is here called the bearing of iniquity,
is there called being cut off and flricken for the tranf-
^rejfions of his people : And this may ferve for the fe-
cond reafon of the expofition, as we have given it ;
becaufe when iniquities are fpoken of, they are not
called Chrift's, as inherent in him, but they are call-
ed his peoples iniquities, they being formally theirs,
but his judicially and legally only : Even as the debt
is formally the bankrupt's, but legally the furety's.
A third reafon is drawn from comparing this text
with other parallel places of fcripture. That which is
called bearing of iniquity here, is called, Gal. iii. 13.
His being ?uade a cuifc for us, fo that his bearing of
our iniquity, is his being made a curfe for our ini-
quity
Serm. 26, JSJUH UlL Verfe 6. 449
quity, and his bearing the wrath of God due to us
for our fin. I (hall illuftrate it by a comparifon,
whence the fourth reafon will clearly refult, our ini-
quities became Chri(t*s as his righteoufnefs becomes
ours ; for thefe two are parallel, 1 Cor. v. ult. He
was made Jin for us who knew no /in, that we ?night be
made the righteoufnefs of God, in, or through him^
where, i. It is clear, that Jefus Chrifl: is fo the finner
in our room, as we are righteous in his room ; and
contrarily we are righteous in his room, as he was the
finner in our room. 2. That righteoufnefs is not fo
derived to us that it is formally made ours, and to be
inherently in us, but it is ours only by imputation, it-
felf or the virtue of it being imputed to us : And it is
upon this ground that Rom. iv. imputed righteoufnefs
is often mentioned, that is, when God accounteth a
a man to be righteous, though he be yet a finner in
himfelf ; even fo our fin is imputed to Chrift and rec-
koned his, becaufe he became our Surety : And tho*
Antinomians have a vain notion to evade this, yet the
fcripture is very clear, as holding forth a legal proce-
dure ; the debt is accounted his, becaufe of his obli-
gation to be anfwerable for it, and in juftice and law
he is liable to it. And there is no other way that we
can rationally imagine, how our blefled Lord can
bear our iniquities ; for, i. It cannot (land with his
abfolute purity to have any fpot of fin, or to be for-
mally the finner ; neither, 2. Is it necefl'ary that he
fhould be the finner, but only that he fhould pay the
penalty due by us, it being the nature of contracts a-
mong men, that where the principal debtor fails, the
furety comes in his room, fo is it here. Yea, 3. If
Jefus Chrifl were the finner formally, it would inca-
pacitate him to be our furety, to pay the penalty, or
to fatisfy jullice for the debt of our fins : We would
not have fpoken fo much to this, were it not that this
fame place is preifed in a moft flrenuous manner by
the abufers of the grace of God to maintain their er-
ror.
450 ISAIAH LIII. Ver/e 6. Serm. 26.
ror. So then we take this in fhort to be the nieanin<:
of this part of the verfe, that Jefus ChriH: did bear the
punifhment due to us for our fins.
2d/y, The three parties that have fome acts about
iniquity, are, i. Us all. 1. Him. 3. The Lord "Je-
hovah. I. Us all^ and here we meet with the Armi-
nians, another party that abufe and pervert this place,
as if it were to be extended to ail men and women
that ever fmned or went aftray ; For, fay they, it is
the iniquity of ail them that finned that is Isid on
Chrifl, and that is the iniquity of all men and women
in the world : But, as we (hewed before, the fcope
of the words is not fo much to {hew the univerfality
of all men and womens fanning, as to fhew that all the
eleft as well as others, have gone aftray, and turned
every one of them to their ov/n way, therefore it is
reilrided. All lue ; and the word all is no broader
than the word we, now the ice that is here meant, is
the ice, who in the former words are healed by his
ftripes ; and that fure is not all men and women that
fin, but the eleft only : And verfe 11. it is they that
by his knozvledge, that is, by faith in him, are juftijied\
it is thefe all whofe iniquities he bare, and no more :
So that in Ihort, iis all is not all men fimply confider-
ed, but us all, that are elect. And thus it is necef-
farily to be reftrifted to the prophet's fcope.
The meaning of both parts of the verfe together
then is, that we all, even the ele£l as well as others,
have gone aftray, and turned every one of us. to his own
finful way, and the Lord Jehovah made him to bear
the punilhment of all our fms, and it could not but be
a mighty great punifliment, and a mofl: huge and hor-
rible fullering, when the Lord made the iniquities of
vs all, his eled to meet upon Chrift.
There is not much debate about the other two par-
ties, the firlt whereof is him, that is the Mediator Je-
fus Chrilt, the eternal Son of the eternal Father, the
brightnefs of the Father's glory, and the espnfs ifna^e
of
I
Setm. 46. iSAtAti}.X\\. VcrfeG, 451
ef bis per/on^ who being God, became man, to per*
form and bring about the work of our redemption ac*
tording to his undertaking*
The other party is the Lord Jehovali, the Judge
and the party ofiended : as wc are the party olFend-
ing, and Jefus Chrift the Satisfier* And the Lord is
here conhdered eflentialiy as Father, Son, and Holy
Ghdft, liaving one tonnnon e(rence and jufticej and
who being all three one God, are to be latisfied, hd
is Jehovah.
But how Is this punifhment ojF oiil- iniquities laid on
Jtfus Chrifl ? And here Socinians make as great a
buftle and ftir ^ the devil intending (if he could effe(fb
it) to blow up the very foundation of the gofpel,
bends all his forces againft fuch places as do hold it
forth mod: lively ; but the words are clear, and mod
fignificant as they are tendefed according to the He-
brew in the margin, thus. The Lord haih?nade the inU
quity of m all to meet on him ; the iniquities of the ele(Sfe
are fo many brooks and rivulets of Watef, any one of*
which is hard and difficult for them to pafs over. But
O ! when Chrifl: comes to fatisfy for them, they are
brought and gathered into a gteat lake, or rathet in-
to a vafl fca or ocean together ; they are all collecred
and combined to meet on him, and he did meet with
them in a mighty fhock, .--nd fure they could hot but
be great fulTerings that he endured when he had fuch
a Tea to pafs through ; or the fins of the elecl were like
fo many companies or regiments of men, any one
whereof they could never have overcome, but v.-hen
Chrifl: came to fatisly divine juflice for them, nil the
companies and regiments of fins, fo to fpeak, rendez-
Vouzed) and were brought into one formidable afrny
together to meet on Chrifl: : The word is well render-
ed here, were laid on him, being the fame word hi the
root that Saul ufcd when he commanded Docg to fall
upon the Lord's priefls^ i Sam. xxii. 18. the word
is, Lay upon them, ox lay at them; as when one is an-
VoL. I. No. 4, I i i gty
452 ISAIAH LIII. Vcrfi 6. Serm. 26.
gry with another, he will cry, Fall upon him\ and this
ihtnvs the exceeding greatnefs of Chrift's fufferings,
Avhen 'a11 the fins otall the t\e.i\ met together as a liuge
and heavy hofl to fall and do terrible ext^cution upon
our blelVed Lord Jefus. This then being the meaning
of the words, the queflion is, Whether the Lord Je-
hovah did lay this puniihment really upon Chriit ; or
■u'hether, as Soeinians fondly imagine, he only inter-
ceeded for them? But for ^72/'icrr, i. What fort of
meaning of the words would that be, I pray ? The
Lord inade the iniquities of us all to intercecd on hirn,
when the text fays plainly, that they were hid on him,
and on the matter that he bare thetn, and exprelly fo,
ver. II. For he Jlmll bear their iniquities. Yea, 2.
Confider the fcope, and it comes in as a reafon why
Clhrill fuffered fo much. And would that, can any
think, be a good reafon for fo great and grievous fuf-
ferings undergone by Chrift, that God made him to
intercede for all the fms of the eleft ? But if you look
upon the words in their true meaning, they are a clear
reafon why he was wounded, and exceedingly bruif-
€d and chaliened, and why he endured fo many (tripes,
even becaufe all the fms of all his ele6l met on him,
becaufe he was made to bear the paniihment ot them
all ; alio the words following clear it. He ivi7s cut off
out of the land, of the Uviii-^, for the iranfgrcjjion of my
feople was he Jiricken ; and Gal. iii. He was made a
cvrfe for us. He futfered, the jujl for the unju/i •, he
actually and really fulfered that which we ftiould have
futlered. If it be alkcd, What is this, to lay iniquity
on Chrijl? Or how is it Aiid, that the iniquity of the
elcdt was laid on him ? Or in what refpecl ? 1 anfwer,
J. In refpecl; of God's eternal covenant ; the punifh-
iiient due for our fms was laid upon him by an eter-
nal deliberate counfel or confultation of theperfons of
the Godhead ; wherein, as we (liewed before, Chrift
enters Surety for us, accepts of, and engages to pay
our debt. 2. In refpect of God's actual purfuing
Chrift,
Serm. 26. ISAIAH LTII. Verfc 6. 453
Chrift, having thus engaged himfelf, and fo putting
in his hand the cup, and making him drink, and the
bill of our account, and making him accountable.
3. In refpcft of God's acceptation of that fatisfadion
which Chrift performed and payed down foi th'em.
This being the meaning of the words, we come to
hint at fome things from them ; and the very opening
of them may give us fome information in the way of
the gofpel, and of a notable ground of footing to our
faith. If we could rightly apprehend God making
this tranfaclion with the Mediator, we might not on-
ly have a ground to our faith, but a great encourage-
ment to come to Chf ill, and to reft on him who hath
thus put himfelf in our room before the tribunal of
Divine JuilJce, and it fjiould awaken and warm our
faith and love towards him.
But obferve here more particularly, i. That all the
elect people of God are lying under iniquity even as
others. This we fpoke to the laft day, and fliall not
repeat what was faid then : It is with refpeft to iniqui-
ty in the eleft, that all the bufinefs of redemption is
tranfafled, and from hence as theoccafion, it hath itg
rife, even from God's being offended, and from the
lieceflity of a Mediator ; for this doth prefuppofe our
debt, and a fentence ftanding agairift us, till Chrift in-
terpofed for the removing of it.
2. From its being faid before, that every one hatJj
turned to his own way y and here, that, the Lord hath
laid on him the iniquity of m all. Obferve, that every
orke of the elecl befide the common ftate of fm where-
in all arc, hath his own particular guilt that is in his
own way ; this is clearly holden forth here, while it
is faid, that not only like JJjeep we have gone ajlray^
but that every one bath turned to his ozon way ; which
as it holds forth a way in them all dillerent from God's
way, fo alfo a way in every one of them fomewhat
different from another's, way ; and this is called a
%ualkin^ in the counfel cf our own hearty Pfal. Ixxxi. ar-^
I i i 2 a pwn'3.
454 ISAIAH LIII. Verfe 6. Serm. 16.
ti man's own fore^ 1 Chron. vi. 29. and a man's owii
iniquity, Pfal. xviii. 23. becaule it is in a fpecial man-
ner his. To clear it a little, confidcr that fm is pecu-
liar to a believer, or may be called his own way in
thcfe reipcfts j ly?, In rcfpeft of his being more ad-
dicted to one fin than another, which is ufually call,
ed a man's predominant. 1 wo men may both beco*
vetous and pa/fio'nate, but the qne of them may be
called a covetous man, bccaufe he is efpecial|y giveri
to that fm of covetoufnefs ; and the other may be call-
ed a paffionate man, becaufe he is efpecially given to
paffion. 2dlyy In refped of fome peculiar aggravating
circumftances ; though we dare not particularly de-
termine as to perfons, yet if we look through all mei;
and women, it will be readily found that ;herc is fome
fm, which in refpe£l of fome or feveral aggravations, is.
5n fome a greater fin than it is in others ; and hereby
God hath given ground of hum^iliation tq all. There
is not a man, as we jufl now hinted, but ufually he
hath an evil which is at a greater height in him than
in another ; as for inif ance, one may be given more
to the fm of drunkennefs, another more to hypocrify,
another more to uncleannefs, lffc> I do not fpeak fo
much here of the divers kinds of fm, as of the feveral
aggravations of this or that fm that they are given to ;
fuch and fuch a pian may have aggravations that wiU
argue fuch a predominant evil in him far beyond what
it is in others < And it is from this ground that a be-
liever not in a complimenting way, but moft really
and fmcerely doth call and account himfelf the chief of
Jinncrs ; becaufe there are fome aggravations that
heighten his fin above the fm of others, or above that
fame f n in others ; as a weak believer may have one
good thing in him more commendable than is in a
Itronger believer ; fo the Wronger believer may have
one fm, that in refped of its aggravations, may give
him ground to look on himfelf as beyond others in
We U
Serm. 26. ISAIAH LIII. Verfe 6. , 45^
Ufe I. It ferves much for our humiliation, in as
far as this adds to our finfulnefs^; there are none of
us, but befide the common way of finning incident to
all, we have fomething that is peculiar to ourfelves,
we have our own %oay, wherewith we are chargeable
above and beyond others ; v/q will all readily grant
that we are finners, but who of us will own our par-
ticular and peculiar guilt that doth more eafily befet
us ? Who amonglt you are as doves of the valleys
every one mourning for J/is own iniquity, for his own
plague anu fore, that by feveral circumllances may be
aggravated as to its finfulnefs beyond the fin of others,
ilfe 3. The fecond ufe which is the fcope, ferves to
fhew the exceeding greatnefs of Chrifl's fuft'erings»
O ! What a Ihock, he endured, when he had not on^
ly all the common fins of the eledt to fatisfy for, but
when all their peculiar fins with their refpedive ag*
gravations, rendezvoufed and met on him ? It ferves
likewife to exalt the free grace of God, and the con-
defcendency of our bleffed Lord Jefus who took \xx
all together in his making fatisfaftion for them when
there were feveral forts of them, as if every one of
the eled had been fet to invent a new fin ; what great
and fore-fuft'ering was here, when he condefcended to
drink the cup that had the direful effects of all the fins
of the eleft, wrung into it ? When not only in genc^
ral he takes on him the fins of the ele6t, but this and
that man's particular fins, which were all reckoned
and fummed up in Chrid's account, and for which
he was made to fatisfy ; and wherein juftice proceed-
ed equally and equipollently ; this notably confirmed
the reality of Chrift's fatisfadion, by fuffering what
all the elect fhould have fuffered eternally, or the e-
quivalent of it ; for if there had not been a propor*
tional fatisfa6lion in his fuffierings, wherefore ferves
fuch an enumeration of his fufferings ?
Ufe 3. The third ufe ferves to inform us how much
we are iii Chrift's debt ^ and wha^ a great encourage*
weiU
45<5 ISAIAH Lin. Verfe 6. Serpi. 26.
menl we have to believe ; and withal, what notable
ground of conlblation believers have. I fay, i. It
fiievvs how much we are in Chrifl's debt. When we
take a view of all our' fins, and confider that there
was a particular view taken of them in the covenant
of redemption, not only all our common fins, but
even all the particular and peculiar fms of believers
were reckoned unto Chrift the furety, and put on his
account, and he engaged to fatisfy for all, and pay
the whole reckoning ; doth it not lay a great obli-
gation on us to him who counted for the lead far-
thing of our debt ? We, like a number of bankrupts,
did CGntra6l the debt, and the accompt was put in
his hand, not only (as I jufl now faid) of all our com-
mon fms, but of this and that particular fin with all
their feveral aggravations, and the finful circumftan-
ces that. did heighten them ; and hefatisfied for them
all : And of this we flionld take fpecial notice ; for it
may readily deceive us to look upon the covenant of
redemption as a bargain in general ; becaufe there is
a particularnefs in it, to fhew not only the fovereign-
ty, but the exadnefs of juftice, and alfo the riches of
God*s grace, and of the great condefcendency of
Chrift's love to eled: finners. 2. It is a great encou-
ragement to believe. For even thofe fins that would
frighten ferious and exercifed fouls from coming for-
ward to Chrift, were all counted for and put on
Chrift's fcore, and were all fatisfied for by him. 3.
It is a notable ground of confolation tobeHevers when
they are ready to think that their particular fins are
unpardonable, They think that reckoning might be
made for all their common evils ; but as for this moft
finful and fhameful unthankfulnefs, this defpifing of
his grace, this woful unbelief, tffc. It ftares them in
the face, and they know not well how that will be
done away. But believers in Chrift who are forrow-
fully and fadly perplexed on this account. Is that
^our own way ? Jt is tranfaded en Chrift's fcore with
the
Serm. 26. ISAJAH Llll. Verfe 6. ^^y
the reft : Every one of us hath turned to his own ivay^
and the Lord hath laid on him the iniquity of us all ;
O! impregnable ground of itrong confolation ! which
is d.s good news from afar country, a non-fuch cordial
to a fainting foul,
3. Obfcrve here, That an elect believer, will not
only be feniible of fm in the general, but of his own
particular and peculiar fnifal way ; or thus, it is a
good token when people look not only, on fin in
common, but on their own peculiar fniful way ; or
thus, that men fliould conlider their finfulnefs, not
only in common, but in particular with its feveral .
aggravations. The fcriptures which we citl^d before
do confirm this, as Pfal. xviii. 22. I kept myfelf from
mine iniquity ; and 2 Chron. vi. 29. where faith Solo-
mon, When every one fhall know his own fore and his
own grief \ or, as it is, 1 Kings viii. 38. The plague
ff his own heart. This implies thcfe two things, i/?,
A diftintl fearching for \\ii ; when a man not only
looks on himfelf as a finner, but looks on his fin by
reafon of feveral aggravating circumftances as beinjj
above and beyond the fin of others, and abhorreth
and loatheth himfelf as the chief of finners ; as David
doth when he faith, Pfal H. Agoinjl thee, thee only
have I finned y he is not their extenuating his fin, as
if it were done only againft God, but aggravating his
fin, as the words following fhew, and I have done
this evil in thy fight ; as if he had faid. Thy concern
in the matter doth moft alfefl and aillift me. Thou
lovcft truth, or fincerity, in the inward parts \ but I
have been (alas) all this time juggling and greatly
playing the hypocrite, which makes it to be a wonder-
ful great evil ; and Pfal. Ixv 3. Iniquities prevail a^
gainft me ; and as Paul doth, who calls himfelf the
chief of finners^ i Tim. i. 15. idly. That believers
before converfion, yea, and in refpeft of their na-
. tural inclination even after their converfion, are wo-
fully inclined each of them to a finful way of their
own.
458 JSAlAH LIU. Vcrfi 6. Serm. 26.
own, called Ecclef. xi. The ivay of a man's own hedrt :
And of this believers fhould be fenfible not only of
their finfulnefs in general, and of their particular acls
of fin, but of their peculiar fmful ads, and that for
thcfe ends or ufes.
1. It feives deeply to humble people, and to prefs
them forward to repentance. When we confider our
own way to be fmful beyond others, and that fuch a
man hath fmned, but his fm hath not fuch aggrava-
tions as mine, this makes the foul to blufh, and to
fay, as it is, Pfal. xl. 12. Innumerable evils have corn-
pafjed me about ^ mine iniquities have taken hold upon me^
fo that I am not able to look up^ they are more than thg
hairs of mine head., therefore iny heart faileth me ; he
wonders at himfelf how a man can be fo given to fin,
and every day to add one new fmful ftep to another,
and never to weary and give over ; this makes him to
blufh and to be afliamed, as it is, Ezek. xvi. 63. the
remembering of common fins, and of this or that par-
ticular aO: of fin, will not fo effecl this ; but when a
.finner remembers, that fuch a fin hath been his own
way^ that humbles and flops his mouth exceedingly.
2. This adds a peculiarity to the grace of God in the
believer's eflccm, and maketh it fo much the more
amiable and adniirabic to him ; as it Is with Paul when
he faith, i Tim. I. 13. Eifr. / ivns a blafphcmer^ and
a perfecutor, and injurious, ncverthelefs I obtained fiier-
cy, and the grace of God was exceeding abundant towards
me. This is a faithful faying, and worthy of all accep-
tation, that 'Jcfus Chriji came into the world to fave fm-
tiers, of whom I am the chief-, howbeit for this caufe I
obtained mercy, that in me he might fhew forth all long-
fuffcring, for a pattern to them that 'JJjould hereafter be^
lieve on him. 1 was, as if he had faid, fingular in fin-
ning, but grace was eminent and fingular in fhewing
mercy, and hath cafl a copv thereof in me that is fingu-
larly eminent. The pecuiiarnefs of believers fin, as it
makes
Serm. 26, ISAIAH LTII. Verfs 6. 459
makes them know the aggravations of it beyond
others, fo it makes them exalt grace the more.
3. It ferves fomeway to difcriminate a found believ-
er from a hypocrite, and a right fight of fm from that
which is not fo. It is not fo much to know that we
are fmners, for the Hght of a natural confcience will
tell men that, efpecially when their lives are fo bad j
but it is more to know, and rightly to take in the pe-
culiarnefs that is in our way of finning, to difcover the
many windings and turnings of the deceitful h-eart in
following of fuch a fm that it is addicled to. This
makes a believer think that there is no body's heart
like his. We fee ordinarily that but very few, if any,
that are natural men, will own freely the peculiarnefs
of their way-of finning ; and even when they will own
this, that they are finners in general, yet they fliun to
own that they are given to fuch a fmful way of their
own, and the particular turnings and windings of
their own hearts to that way ; but few will grant that
they are given to defpifing or flighting of Chrift, or
to hypocrify, felf-feeking, lying, isfc. I will not be.
peremptory here, to fay that every body muft know
what is this one peculiar finful way ; for fome fee fo
rnany predominant fins in themfelves, that they hardly
can prich upon one more than another ; nor upon the
other fide will I pofitively fay, that they are all gra-
cious that fee one fin more than another to carry fway
in them ; but this I fay, that it contributes much for
the humbling of the finner, and for exalting of free
grace ; .and that believers will fee many windings and
turnings in and to their own vvay, that others who
are not believers will not fee, and will fee one predo-
minant after another ; whereas a natural man, though
he compUmentingly call himfelf ibe chief of fiimcrs,
,yet he doth not really think himfelf to be fuch, but
rather, if he be given to drunkennefs, to filthinefs,
or the like, he will readily fix upon David and Lot,
ior fome others of the faints to excufe or extenuate it ;
Vol. I. Nc. 4. K k k but
45o ISAIAH LTII. Vcrfe G. Serm. 26.
but the believer can get none to compare himfelf in
the point of ilnl ulnel's. Iniquities prevail over me, faith
David, in rhe fingular number; but when he fpeaks
of the parcio]iing and purging away fin, he fpeaks in
the plural, allbciating others with himfelf, As for our
tranfgrcjfiom, thou Jlmlt purge ihe?n aivity, Pfal. Ixv. 3.
4. Confider your fmful way as it is the occafion of
this tranfaction, and of the laying of our iniquities
upon Chrift, as the refult of it, and we have this
fweet obfervation, that the eleft are confidered in the
covenant of redemption as foully and vilely fmful, and
with all the aggravations of their fms and fmful ways;
fo that they cannot be fouler and more vile in time,
than they were confidered to be when they were gi-
ven to ChriO: to be fatisfied for by him : How were
they then confidered? The text tells us e\en2is/tray-
ing foeep : But that is not all, they are confidered as
fuch who have had tbeir own peculiar way of (fraying
from God, and have turned afide to, and run on in
their own finful %vay : Thus the Lord confidered the
ele£l in the covenant of redemption ; thus Jefus Chrift
<:onfidered them in the undertaking for them, even
with all the feveral aggravations of their fmfulnefs ;
fo that they are not, nor can be worfe in time, than
they were confidered to be before time : This is fo
ordered by the Lord for thefe ends. i. That julf ice
might be diftinclly, exadly, and fully fatisfied. And
that it might be known that it is fo, he would needs
be rellored to his honour, to his declarative, or ma-
nifefled honour and glory, which fuffered by man's
fall, and by the many great and varioufly aggravated
fms of the elect, and would have his juftice, as 1 faid,
fully fatisfied : And therefore as there is a volume of
a book, wherein all the ele£l are written, for whom
Chrifl fhbuld fatisfy, fo there is a volume of what,
and for what he fliould fatisfy, that there may be a
proportionable fatisfaftion and price told down to ju-
ftice. 2. That believers may have a more full view
'cf
Setm. 26. ISJUH UU. VerfeC. 461
of the way of grace, and of Chriit's undertaking for
them. When jefus Chrid undertook our debt, he
had a full view of the fum he was to pay, he knew
what he had to pay to the laft farthing, and what his
peoples fins would coft him, and yet he was not un-
willing to engage to fatisfy, but did fatisfy according
to his engagement to the full. 3. It is alfo ordered
fo for this end, even to confirm the believer's faitL,
when he cometh to take hold of Chrift, and of the
covenant ; and when this objeQion mutters within
him, dare fuch a finful wretch as I take hold of Chrill,
who have been thus and thus polluted with fin ? Yes,
faith the text, for thefe fins fo and fo aggravated -, for
they were not unknown to the Father, nor to the
Mediator when thou waft bargained about : Nay,
thefe fins with their aggravations were exprefly con-
fidered in the covenant of redemption, and there is no
fin already committed, or to be committed by thee in
time, that was not confidered before time: What
was your poflure, believers, when Gdd paffed by, and
caji the Jkirt of his love oi^er you /* Were you not cq/i
out in the open field, ivalloiving in your oiun blood, ivitb
your navels uncut, having no eye to pity ycu, he. as it
is, Ezek. xvi. And wherefore I pray is this fet down?
Jh^t for all to let you know that ye are no worfe in
time than ye were confidered to be before ye had a
being; alfo, to argue the love and grace of God in
Chrift, and to draw you in to him, that fince God
and Chrill the Mediator in the tranfaclion about your
redemption, ftood not on your finfulnefs, ye may not
ftand on it when ferioufly fenfible of it, but may fub-
luit to his righteoufnefs, and fay. Be it fo, Lord, I
am content to take what thou freely Oiiereft. And
the more finful and loft ye be in yourfelves, when
fuitably affected therewith, the more wonderful is the
grace of God in the plot of your redemption, the
more ftrong is your confolation, and the greater
ground of believing have ye ; your fins do not fur-
K k k 2 prize
4^2 ISA I A H LIII. Vcr/e 6. Serm. 27.
prize God, nor the Mediator; the bargain was made
before your fins were committed, and therefore the
price njufh reach them, even when they are all fum-
med up together : He was content to accept of them
fo as to fatisfy for them ; and blefled be he for ever-
more that accepted of the bargain, and paid the price
according to his undertaking !
SERMON XXVIL
Isaiah LIIL Ferfe 6.
Verfe 6, All we like Jheep ha,ve gone aftrayy we have
turned every one to his own way^ and the Lord hath
laid on him the iniquity of us all.
N the former verfe the prophet hath aflerted mod:
wonderful truths, and very concerning to the peo-
ple of God, and yet fuch truths as will not be eafily
digelled by natural reaion. i. That our Lord jefus
was put to fore and fad fulferings. He was wounded
and bruijed^ Sec. 2. That thefe fad futferings were
for us the ded: ; it was for our fins, and what was
due to the elect, he was made to bear them. He was
wounded for our tranf'^rejjions^ he was hridfed for our
iniquities. 3. The end of thefe fufferings, or the ef-
fed: that followed on them to us, was pardon of fin,
peace with God, and healing : The chaftifancnt of our
peace was on him, and by his f tripes we are healed.
And each of thefe being more wonderful than ano-
ther, therefore the prophet goes on to clear their rife,
which
Serm. 27. ISAIAH LIII. Verfi 6, 46^
which is no lefs wonderful ; how it came to pafs that
he fuffered, and fuflered fo much, and that we have
fuch benefit by his fufferlngs : It could not, as if he
had faid, be other ways, for it behoved our Lord Je-
fus to fuffer, and to fufter fo much, and for us ; nei-
ther was it unreafonable that it (hould be for our be-
nefit, For tve had all like loft Jfjcep gone aftray^ and eve-
ry one of us bad turned to his own way : And there was
no way of relief for us, but by Chrift*s ftepping into
our room, and interpofing for us, and engaging to
pay our debt ; and by virtue of that inter pofitioi^ and.
bargain. The Lord hath laid on him the iniqtdty of us
all : and therefore, i. Would ye have the reafon of
Chrifl's fo great fufferings ? here it is, the ele£t had
many fins, and he interpofing for them, their account
was crod out, and they were reckoned on his fcore.
2. If the caufe and reafon be afked, how it came to
pafs that Chrifl: fuffered fo much for us ? here it is an-
fwered, He undertook to fatisfy for our iniquities,
and God imputed them to him ; even as if a debtor
were purfued, and one (hould flep in and be furety
for him, and being enacted furety, fliould take it up-
on him, to become liable for the debt ; the exading
it of him is the laying it on him : But 3. If it be afk-
ed, how it comes to ^:\h that his fuffering becomes
our healing, and brings peace to us ? It is anfwered,
it was fo tranfaded and agreed upon ; he was content
to pay all our debt, and the Father accepted of his
payment for ours ; our bleffed Lord Jefus engaging
and fatisfying, the elecl are fet free, and iuftice be-
taketh itfelf to him as rlie refponfal party. This is the
fcope of the words, though they^are but few, yet ex^
ceeding full and fignificant, as holding forth the foun-
tain and fundamental grounds of the gofpel : We (hall
confider them in thefe three refpeds, i. As they im-
ply a covenant and tranfadion, whereby the elecls
fin are transferred on Chrifl, and his righteoufnefs is
made applicable to them j Chriil undertaking to pay
their
4^4 ISAIAH Llir. Verfe 6. Serm. 27.
their debt, and Jehovah accepting thereof, and pro-
mifing that his fatisfaftion made on the behalf of the
elect, ftiall be applied to tjiem. 2. In refpe£t of the
cffefts, which are two-fold, which though they feeni
contrary the one to the other, yet they are well con-
fiftent together, and fubordinate the one to the other :
The \ft is, julHce on Chrift's part ; he fatisfies for
the debt due by the elecT:. The id is, Mercy and
grace to the eleO:, which is alfo implied ; but com-
paring thefe words with the former, it is very clear ;
he is wounded and bruifed, and they are healed, the
chafliiement of their peace was on him, the imputing
of their debt to him is the caufe that it is not imput-
ed to them. 3/i/r, In refpeft of the influence that
the eternal covenant hath on thefe effe£ls, it lays down
the way how thefe may be juftly brought about, which
is the fcope of all, even to (hew how Jefus Chrifl; be-
ing the innocent Son of God, and without fin, was
made liable to the debt of the elects fin ; he became
Surety for them, and is made liable on that account
to fatisfy for them. It is clear to us alfo, how his
fufferings flood for theirs ; which may feem to be un-
reafonable and unjuit among men, that the fufferings
of an innocent party (hould ftand for the guilty : it was
fo articled in the covenant of redemption, that the
Son, as Mediator, interpofing and undertaking to pay
the eleds debt, the Lord Jthovah, the Creditor,
ihould not reckon it on their fcore, but on the Medi-
ator's, and that he fiiould count for it. The prophet
in this verfe all along is touching on the fweet and plea-
fant firing of this notable plot and contrivance of God
concerning the redemption of ele£l finners, called the
covenant of redemption ; "which, if thefe words be con-
fidered with refped to their fcope, they do in all the
parts of it clearly hold forth ; and therefore the clear-
ing of it, being the clearing of a main ground of our
faith in reference to Chrilt's futTerings, and to the way
how they are made good to us, and as to the benefits
that
Serm. 27. ISJIJH LIII. Ver/e <i. 465
that come by them to us, we cannot fpeak too much
nor too often of it, if we fpeak of it fuitably to the
furpaliing exceJlency of the matter. ■
The^'r// doclrine fuppofed here, is, that there is an
eternal covenant and tranfacl:ion betwixt the Lord Je-
hovah and the Mediator, wherein the method con-
cerning the redemption and falvation of the elect is
contrived : There is an eternal covenant pall betwixt
God and the Mediator, wherein all that is executed,
or will be, concerning the eleCl (till the day of judg-
ment) was contrived : There is nothing relating to
the elects falvation, but it was in this tranfadion ex-
actly contrived and laid down, even as it is in time
executed : And it is called a covenant in fcripture, and
we call it fo, not ftriclly and properly, as if all things
in covenants among men were in it, but becaufe ma-
terially and fubftantially it is fo, and the refemblance
will hold for the molt part ; the Lord having laid
down in it the plot of man's falvation in a legal way,
fo as his grace and mercy may be glorified, and his
juflice fatislied, hath put it in this form, fo as it may
bear the name of a covenant : Wherein we have r.
Mutual parties, the Lord Jehovah^ the party offend-
ed on the one fide, and the Lord Mediator, the party
engaging to fatisfy on the other fide ; which fliows
the freenefs of the redemption of the elecl as to them,
and alfo the certainty of their falvation : And like-
wife, the immutability of God's purpofe, for the par-
ties are not mutable creatures, for on the one fide
is Jehovah, and on the other fide the Mediator, who
is confidered as incarnate and the head of the elect.
This whole fcheme was contrived there, to wit, in the
council of the God-head, for promoting of that great
end, the glorifying of the grace and jiiftice of God in
the elctts falvation. 2. What is it about? Even a-
bout this, hov/ to get the elect faved from the curfe,
to which on their forefeen fall and finning, they were
made liable j redemption, 'ncceflurily prefuppoling
man's
466 ISAIAH LIII. Verfe 6. Setm. 27.
man's fall and the covenant of works to which the
certification and threatning was added. The foul thai
Jim Jhall furely die^ and the ele£t prefi fpofed as fallen
as well as others, arc certainly liable to the curfe,
except a fatisfa<5lion for them do intervene ; fo that
the elc6l are confidered as having finned, and as being
in themfelves loft. And what is the Lord Jehovah
and the Mediator doing, what are they about in this
•covenant ? It is how to get the punilliment due to the
elect for their fins removed from them : And thefe
perfons m all in the text, are all the elect, wherein
"there is implied a particular confideration of them
that are defigned to life and falvation, and a particular
confideration of all their fms, and of their feveral
aggravations, that there may be a proportion betwixt
the price paid, and the wrong that God hath fuitain-
ed by their finning againft him. 3. The occafion of
this covenant, and the reafon why it ■behoved to be,
is held forth in the firfl words, All lue like jheep have
^one aftray, and turned e'uery one of m unto his own
ivay : The ele6l as well as others had made them-
felves, through their finning, liable to God's wrath
and curfe, and they were uncapable of life and fal-
vation till the curfe was removed : So that there is a
let and obftruclion in the way of the execution of the
'decree of eledion (which muft ftand for the glorifica-
tion of God's grace and mercy, primarily intended
in all this workj and till this let be removed, the
glorification of God's grace is and will be obilruded ;
for the removal of which obftrudtion there is a ne-
ceffity of a Redeemer, for the elecl are not able to
pay their own debt themfelves : Now that there may
be a Redeemer, and that a price of redemption may
be laid down, there is alfo a neceiTity of a covenant,
otherwife redemption cannot be, if a tranfaftion do
not precede, on which the Redeemer's interpofing is
founded. 4. What is the price, what is the ftipu-
lation, or that which the Mediator is engaged to, and
that
Serm. 27- I S A 1 A H Ull. Verfe 6. j^Sy
that which provoked juflice requireth ? It Is even fa-
tisfadion for all the wrongs that the fms of the elect
did, or were to do the majefly of God : Their fins
deferved wounding and fmiting, and the capitulation
runs thus, that jultice fliall get that of the Mediator,
that the eled may be fpared. And comparing this
verfe with the former, upon the one fide, our Lord
Jefus gives his back to bear their burden, and engages
to fatisfy for their debt, and to undergo the punifli-
ment due to them : And upon the other fide, Jehovah
accepts of this offer and engagement, and lays the
burden of their debt on him ; and as the Mediator
puts himfelf in their room for payment of their debt ;
io he lays it on him, and accepts* of it. 5. The end
of this great tranfadion, to wit, of the undertaking
on the Mediator's part, and of the acceptation on the
Father's part, is, that the elect may have pardon and
peace, and that by his ftripes they may be healed:
That juftice may fpare them and purfue him, and that
the difcharge of the debt purchafed by him, may be
made as good to them, as if they had payed the debt
themfelves, or had never owed any thing to juitice.
Hence dediidions may be made holding forth feve-
ral points of truth, as, i. Concerning the exadnefs
of the number of the elect. 2. Concerning the vir-
tue and efficacy of the price which the Mediator hath
payed, and the fulnefs of his fatisfaclion. 3. Con-
cerning his imputed righteoufnefs, which is, or may
be called the laying of his righteoufnefs on us, as
our iniquity was laid on him ; he is counted the, fin-
ner by undertaking the elects debt, and the eleft by
receiving the offered righteoufnefs in the gofpel, are
accounted righteous by virtue of his fatisfying for their
debt. 4. Concerning the ground and matter of that
wonderful foul-fatisfatlion and raviflijTient that is here ;
that God fhould be thus minding the falvation of the
elect, and thus i contriving and ordering the work of
their redemption, that their debt fliall be payed, and
yet nothing, to fpeak fo, come out of their purfe ;
■ Vol. I. No. 5. L II and
468 ISAIAH Llir. Verfe 6. Serm. 27.
and that by fo excellent a means as the intervention
of the Mediator, and that this fhall, notwithftanding
the dear price payed by him, be made good to the
€le£t freely.
life I . O ! look not on the falvation of finners, and
the bringing of a fmner to heaven, as a little or light
thing, it being the greatefl work and mofl wonderjful
that ever was heard of; yea it is in effect the end of
all things which God hath made, and of his preferving
and guiding the world in the order wherein it is go-
verned, even that he may have a church therein for
the praife of the glory of his grace. We are exceed-
ingly culpable in this, that we value not the work of
redemption as we ought, and that we endeavour not
to pry into, and confider the admirable and deep wif-
dom of God, that goes along with and Ihines brightly
in this whole contexture. Who could ever have found
out this way ? AVhen the elect were lying under God's
wrath and curfe, that then the Son of God fhould un-
dertake to fatisfy for them, and that the majefty of
God fliould be fo far from all partiality and refpedt of
perfons, that he will purfue his own dear Son for the
elects debt when he undertakes it : This is the rife of
our falvation, and the channel wherein it runs; Oi
rare and ravifhing, O I admirable and amiable, O !
beautiful and beneficial contrivance 1 bleiied, eternal-
ly bleiled be the contriver.
Ufc 2. The fecond ufe ferves to (lir us up to know
more of the way of falvation under this notion of
God's covenanting with the Mediator; not thereby
to oblige God to man's law and forms, but for help-
ing us to the better and more eafy underftanding of
thefe great things ; and that we may fee that the fal-
vation of the ele£l is fure ; forafmuch as it is laid
down by way of bargain, tranfaftion or covenant be-
twixt Jehovah and the Mediator, whom the Lord will
no more fail in performing the promlfe made to him,
than he hath failed in giving the fatisfadtion required.
Thi^
Serm. 2/. ' lSAUliU\l.Vcrfc6, 469
This fhould help both to clear and confirm the faith of
believers, and Itrengthen the hope of all who are lied
for refuge to take hold of him, in the certain expec-
tation of thofe things engaged for in the covenant,
feeing there is as much reafcn to think, that Jehovah
will make good his promifes to the Mediator, as there
is to think that he hath performed all that he engaged
himfelf for.
The 2d thing here is, the native efFed or fruit of
the covenant, and that which the prophet aims at,
even to fliew ho\v it came to pafs that Chrill: fuffered
fo much, becaufe it was fo covenanted, dated and or-
dained, becaufe he was by a prior contrivance and
contratl fubllituted with his own hearty confent in
the room of the elect, who had many and great fins
to count for ; whence ohferve^ That by virtue of this
eternal covenant that paft betwixt God and the Me-
diator, the complete punifliment that was due to ail
the eledl: for their fins in the greatefl aggravations was
laid upon Jefus Chrifl : 'Jcbo'vah laid upon him the ifii-
4^idties of us all : This is frequently mentioned in this
chapter, as particularly in the words going before,
He carried our forroivs^ he was ivound-ed for our tranf-
grcjfions^ and bruifed for our iniquities^ &c. And it is
fufficiently confirmed in the New Telfament, as 2 Cor.
V. He who knew no fin, was made fin for us : He had
no fm in himfelf, but by virtue of this covenant, he
was made the facrifice for our fins, and made to bear
the punifhment thereof: And Gal. iii. 13. He hath
redeemed us from the curfe of the law, he himfelf being
made a curfe for us.
There are two words which we fhall a little clear in
this dodtrine; and fecondly, give fome reafons of it;
and then thirdly, we fliall fpeak to fome ufes from it.
I. For the two words or things ,in the dodrine to
be cleared, they are thefe, Firfi, What we mean by
this, when we fay, iniquity is laid upon Chriff. The
fecond is, How is it laitl ujion him? us to the firll,
L 1 1 2 whea
470 ISAIAH LTII. Verfe G. Serm. 27.
when we fay, iniquity is laid upon Chirift, we mean
thefe things briefly, i/?, That our Lord Jefus is really
made accountable, and liable to juftice for thofe ini-
quities, as if they had been his own, by virtue of this
covenant ; he having engaged to God's juftice to pay
the elects debt, his engagement makes him liable to
it. idly. We mean that not only our Lord Jefus is
made liable to our debt, but really he is made to fa-
tisfy for it. In fhort, we have done the wrong, but
he makes the amends, as if he had done the wrong
himfelf. The juji fatisfies for the unjujl ; he in ivhofe
inoulh there was no guile, was made to iatisfy for guilty
fmners as if he had been the guilty perlbn himfelf.
By the fms of the cleft God's declarative holinefs fuf-
fered ; creatures malapertly brake his command, and
his juftice was injured. The creature contended for
the viftory, and that even after the curfe was pro-
nounced, and they had believed the devil more than
God : But our Lord Jefus comes in and makes the
jimends, and the holinefs of God is vindicated by his
obedience, and his juftice vindicated by his fuffering.
The elett have deferved wounding ; but fays the Me-
diator, let the wounds which they deferved come on
me, let them be mine ; and thus he makes reparation
of the wrong done ; and though the eled be fpared,
yet hereby the Lord is known to be as really and as
much a hater of fm, and as juft in fulfilling his threat-
nings, as if the elect had been fmitten in their own
perions ; becaufe he puniflied fm in his own Son;
vea, bv this means he is feen fo much the more to be
holy, fevere, pure and fpotlefs, that the Son of God
fweetly fubmits to his becoming man, and to thefe
terrible fufferings for fatisfying divine juftice. Here,
O ! here the fpotlefthefs and fcverity of the juftice of
God, as alfo the greatnefs of the glory of free grace
and love ftiine forth confpicuoully. 3^/)'} It implies
this, that really there was a converting and turning
of that wrath, and of thofe fufterings proportionably
on
Serm. 27. ISAIAH LIII. Ver/e 6. 471
on Jefus Chrlfl:, which juflice was to have inflicled on
the eledl eternally, if he had not interpofed for them ;
and taken that full cup that was given to him, and
put in his hand, which would have been an eternal
hell to eled finners ; but they are made to meet on
him in one great fea ; he had it to drink, even the
dregs of it ; in which refped, Gal. iii. 13. he is faid
to be j?iade a curfe for ut. The Lord will not pafs
from one farthing of what was due to him, and will
be fatisfied with no lefs than .proportionable fatisfa£lion
to that which was due to juflice by the eleft themfelves^
thouoh the Surety was his own only Son. Therefore
it behoved Chrift to come under the curfe, in which
fenfe he is faid to be ?nade a curfe for its, which fup-
'pofeth that he endured the fame curfe and puniftiment
due to the elefts fms in all the eflentials of it. lie
behoved to die, and to have his foul feparate from his
body for a time, and for a feafon to want in a great
meafure the comfortable manifeilations of God's fa-
vour and prefence, and to have wrath purfuing him,
and horror feizing upon him, but our bleifed Lord
being fpotlefs and without fin, and having a good
confcicnce, was not capable of thefe, in fome fenfe,
accidental circumllances, of unbelief, finful anxiety
and defperation, that finful finite creatures are liable,
to when they come under v/rath.
The fecond word or thing to be cleared in the doc-
trine is. How are inquiries laid upon Chrift Jefus ?
They are laid upon him in three refpefts : i. In re-
fped of the eternal tranfadion betwixt Jehovah, and
him as Mediator fuftaining the perfons of the elect ;
even as one man hath another's debt laid on him,
when by a law-fentence he is made liable to it ; fo is
Chrifl: made liable to the elefls iniquity, when their
account is blotted out, and the debt as it were writ-
ten down in his account to be fatisfied for. 2. In re-
fpecl ofjuftice purfuing him for it ; when he becom-
cth furety and full debtor for the eled, he is put to
pay
47^ ISAIAH UW.-Vcrfe 6. Serm. 27.
pay their debt to the leafl farthing ; the Lord mufters
lip againll him his terrors, and commands bis Jkuord
to aivake^ and to finite the man that is his fellow. But
^dly and mainly, In refped of his aclual undergoing
the curfe and fuftering which the elect fhould have
fuffered ; for it is not the work of a court to pafs a
fentence only, but alfo to fee to the execution of the
fcntence; not only are orders given to the fword to
awake and fmite, but the fword falls on and fmites
him aftually ; and tho' from the apprehenfion of the
anger of God, as man, and without the fenfible and
comforting manifeflation of his Father's love, and
bis feemingly forfaking him for a time, he prayed,
Father, if it he pojfiblc, let this cup -pafs from me ; but
it could not be, therefore he fubmits moft fweetly to
it ; and not only is the cup put in his hand, but the
dregs of wrath are, as it were, wrung out into it,
and he mufl needs drink it up ail ; which manifeflly
appears in his agony In the garden, when he is made
to fweat blood; and in his complaint (if we may fo
call it) My foul is exceeding forroiuful, and lahatJJjall
J fay ? and in thofe llrange words uttered by him on
the crofs. My God, my God, ivhy haft thou forfaken
me? All which tells us plainly, that not only was he
enafted furety, and had the fentencQ pafl: on him,
but that really he fatisfied and had the fentence exe-
cuted on him ; that in his foul he was really pierced
and wounded, and that with far deeper wounds than
thofe were which the foldiers by the fpear and nails
made in his body, before the eletls difcharge of their
debt could be procured and obtained. More of his
particular fufferings the following words hold forth :
But it is clear, that he fuflered really, and fuft'ered
much ; that not only he undertook to pay, but that
he was actually purfued, and made to lay down the
Jeaft farthing whatever was due to juftice by the eleft.
And this is the caufe, whv thefe words are brought
in as the reafon why he fulfered fo much, even be-
caufe
Serm. 2^. ISAIAHUll.VcrfeG. 475
caufe fo many and fo great fins, with all their aggra-
vations were laid upon him; and if his fuiFerings
were not great, and undergone for this end, to fa-
tisfie for the eleds debt, that they might be fet free,
the prophet's fcope would not be reached, neither
would there be a fuitable connexion betwixt the lat-
ter and the foregoing words.
As for the fecomU to wit fome reafons of the doc-
trine, we. fhali briefly give you thefe three, why the
clefts fins are laid on Chrifl, and put on his account,
and why he was made to lie under the compleat pu-
nilliment of them, by virtue of the covenant of re*-
demption. ly?, Becaufe it did much contribute to
the glory of God ; for he had defigned in his eternal
council, that his grace fhould be glorified in the fal-
vation of the elecl ; and that his juftice fhould alfo be
glorified in puniil^ing of fin, either in themfelves, or
in their furety ; and as free grace and mercy muft be
glorious in faving the cleft, and juftice in being fatisr
fied for their fins ; fo it is to that end, that fince th«
elcft cannot pay their own debt, their furety muQ:
pay it, and pay it fully, that the Lord in exafting fa-
tisfaftion from him in their name, may be known to
bejuft. 2dly, This way makes much foj* the coii'-
firmation of their faith who are believers ; for what
can juftice demand that it hath not gotten ? It is ful-
ly fatisfied. And then for their confolation ; feeing
the Father put his ovvn Son to fufter, and to fo great
fufferings for them, what is it that they may not con-
fidently expeft from fuch a fountain ? 3<5?A', This
ferves to hold forth the wonderful great obligation of
the eleft to God, and to the Mediator ; for the great-
er their fin was, the more he fuifered ; the greater
their debt was, the more he paid ; and their obliga-
tion is the greater to him ; and they ought the more
to love him, and their duty for his fake ; as it is faid
of the woman, Luke vii. She loved muck, for much
%uas forgii'en her : So this way of paying the elefts
debt.
474 JSA I A H LTII. Ver/c 5. Serm. 27.
<^ebt, calls and ftrongly pleads, and alfo makes way
for much warm and tender love in them to Jefus
■Chrift.
In the yl place, We come to the u/es of the
dodfinc : To which I fliall prcmlfe this word of advice
•to you, That ye would not look on thefe things as
taftelefs and unfavory ; for had we not had thefe pre-
cious truths to open to you, we fhould have had no
preaching to this purpofe, no ground to fpeak of life
to you, nor the leafl hope or ex'petlation of life.
And indeed it may be fadly regretted, and that a-
mongft a multitude of profefTing people, that thefe
fubftantial truths of the gofpel are fo tallelefs, and
and little relifliing to the moft part of men, which
too evidently appears in the unconcernednefs, wearied,
and gazing pofture of fome, and in the fiumbering
and Ileeping of others in our publick affemblies. If
our hearts were in a right frame, half a word, if we
may fo fpeak, to this purpofe, would be awakening
and alarming to us. However, this is a great pri-
vilege in itfelf : Heathens may, and do know fome-
-thing of moral duties ; but it is a privilege which we
have and they want, that the fundamental truths of
-the gofpel. are amongfl us and not amongfl: them.
The firft u/e ferves to let us fee the brightnefs of
the glory of grace and truth, of mercy and juflice
ihining clearly here. Can there be any greater mer-
cy, and more pure than this, that the Lord fhould
be gracious to fmners, and to great fmners, that had
turned every one ofihe?n to their own luay, in providing
a Mediator, and fuch a Mediator, in providing fuch
a help for them, and layhig that help upon one that is
mighty^ and that he fnould have done this of his own
accord (to fpeak with reverencej when the ele£t were
in their fms, and when there was nothing to be the
impulfive or meritorious caufe of it. :And that the
i'ather fhould have laid this weight of puniflmient on
Chrift, the Son of his love, and purfued him at this
rate
Serm. 27. ISAIAH LIII. Ferfe 6, 475
rate of holy feverity for finners debt ? O ! what grace
and mercy fhines here? and 2. The fpotlefs juftice of
God doth alfo here wonderfully manifeft itfelf; O!
how exa«5l is juftice, when it will not quit a farthing
even to the fecond Perfon of the Godhead, when he
became man, and man's furety ? But fmce he hath
put himfelf in the room of fmners, Tbe Lord maketb
all their iniquities to meet on him ; this is matter of ad-
miration to men and angels, to confider how juftice
and mercy run in one channel, and ftiine in one co-
venant, the one of ihcm not encroaching upon the
other.
Ufe 2. *We may gather from this, fome knowledge
and cl^arnefs in the very great fufFerings of our Lord
Jefus Chrift ; for thefe things are here put together,
I. That he fuffered for all the eleft, m all. 2. For
all the fins of the eleft, and for all the fms of the ele(5t
in their higheft and moft aggravating circum{tances>
the particular reckoning of them all, as it were, being
caft up, they are all put in one fcore. 3. All thefe
met together upon him at one time, like the ocean,
from all parts, or even like fo many regiments, or
rather armies of men, all meeting together, and mar-
fhalled to fall upon him. One fin were enough to
condemn, the many fins of one is more, but all the
fins of all the eleft are much more ; they deferved to
have lain in hell eternally ; but he coming in their
room, all their fins met as the violent force of waters
on him. What then muft his fufterings be, when
he was fo put to it for all the fins of all the elecl, and
that at once ?
Ufe 3. We may gather hence a juft account of the
truth of Chrift's fatisfadion, and a ground of refuta-
tion of the Socinian error, a blafphemy which is molt
abominable to be once mentioned, as if our Lord had
fuffered all this, only to give us an example, or as it*
there had not been a proportionable fatisfadion in his
fufierings to our debt, nor an intention to fatisfy juf-
VoL. L No. £?. M m m tice
476 ISAIAH LIII. Verfe 6. Serm. Tf,
lice thereby : Every verfc almoH:, not to fay every
word in this chapter refutes this ; if he hud not fatis-
titd for our fins, why is he faid to be here on the
matter put in our room I And if his fufferings had
not been very great, what needed the prophet to fhew
(he reafon of his great fuiferings, in all the fms of the
eled their meeting on him ? There was fure a parti-
cular refpec^ had to this, even to fhew, that the meet-
ing of all thefe fms of aH the elect together upon
Chriif, did caufe and procure great and extreme fuf^
ferinfTs to him : he fuffered the more that thev had fo
many fms, feeing their many fms are given for the
caufe of his fo much fuftering.
life 4. Mere is great ground of confolation to be-
lieving fmners. Out of ibis eater comes visat^ and out of
ibisjlreng eames pujeetnefs. The more and fharp and
bitter thefe fufferings were to Chrift, the report cif
them is in fome refpecl the more favoury and fweet
to the believer, whofe effeclual calling difcovcrs his
eleclion. And indeed I cannot tell how many grounds
of confolation believers have from this doctrine. But
i/?, If they have tinned, there is here a Saviour pro-
vided for them. 2d!y^ This Saviour hath undertaken
their debt. 3^^//, He hath undertaken it with the Fa-
ther's approbation. 4//^/)', As he hath undertaken it,
fo the Father hath laid on him all their iniquity, ^thly.
All the eleft came in heie together in one roll, and
there is but one covenant, and one Mediator for them
all. The fm of the poorefl, of the weakefl and mean-
eit, is tranfafted an him, as well as the fm of Abra-
ham, the great friend of God, and father of the faiths
ful, and the falvation of the one is as fure as the fal-
vation of the other. All believers from the flrongeft
to the weakeft have but one right or charter to hea-
ven, but one and the fame fecurity of the inheritance.
6//j/)', The Lord hath laid on him all the iniquities of
all the cled with a particular rcfpecl to all their ag-
gravations, and to all the feveral ways that they have
turaed
Sem. 27. JSAUH LIII. Verfe 6. 477
turned to fin ; their original fin, and their actual
rranfgreUions, with their particular predominants, as
to their puniihment ; and there is reafon for it, be-
caufe the eie£t could not fatisfy for the lead fin. And
it is necefiiiry for the glorifying of grace, that the glo-
ry of the work of their falvation conies all on the Me-
diator's account, and none of it on theirs, 7//j/v, All
this is really done and performed by the Mediator,
without any fuit or requeft of the eled, or of the be-
liever, at lead as the procuring caufe thereof. He
buys and purchafes what is needful for them, and
pays for their difcharge; and they have no moie to do,
but to call for an extraft, and to take a fealed remif-
fion by his blood. As to the application thereof, the
itfes that follow will give occafion to fpeak to it.
Ufc 5. Since it is fo, then none would think little
of fin; which checks the great prefumption that is
amongft men and women, who thir^k little and light
of fin, and that it is an eafy matter to come by the
pardon of it. They think there is no more to do,
but barely and in a counterfeit manner to confefs,
they have finned, and to' fay, God is merciful, and
hence they conclude, that God will not reckon with
them : But did he reckon with the Mediator, and
that fo holily, rigidly and feverely too, and will he,
think ye, fpare you ? If he ' dealt fo with the green
* tree, what (Imll become of the drv ?* Be not deceiv-
€d, God will not be mocked.
And therefore 6lbly as the clofe of all, fee here the
abfolute necelfity of ihariag in Chrid's fatisfaction,
and of having an intereft therein by this covenant
derived unto you, elfe know that ye mull count for
your own fins ; and if {o^ woe eternally to you.
Therefore either betake yourfeives to the Mediator,
that by his eye-falve ye may fee, that by liis gold ye
may be enriched, and by his garments ye may be
cloathed, that the fliame of your nakednefs do not
appear: And that ye may, by b-eing jufiified by his
M m m 2 knowledge,
478 ISAIAH LIII. Verfe 7. Serm. 28.
knowledge, be free from the wrath to come, or
otherways ye muft and fliall lie under it for ever.
Thus ye have the fulnefs of God's covenant on the
one fide, and the weightinefs and terriblenefs of
God's wrath on the other fide laid before you : If ye
knew what a fearful thing his wrath were, ye would
be glad at your hearts to hear of a Saviour, and eve-
ry one would nin and make hafte to be found in him,
and to fhare of his fatisfaition, and to be fure of a
difcharge by virtue of his payment of the debt, and
they would give all diligence to make fure their call-
ing and election, for that end. The Lord himfelf
powerfully perfuade you to do fo.
SERMON XXVIII.
Isaiah LIII. Verfe 7.
Verfe 7. He ivat opprejfcd, and he was afflided, yet he
opened not his mouth ; he is brought as a lamb to the
Jlaughter, and as •? Jheep before her Jhearers is dumb,
fo he opened not his ?nouth.
THOUGH the news of a fuftering Mediator feem
to be a fad fubjett, yet it hath been, is, and
will be, the great fubjedt of the gofpel, and of the
gladdefl tidings that ever fmners heard ; this being
the great thing that they ought in a fpecial manner to
know, even JefTis Chrift and him crucified. The. pro-
phet here takes a fpecial delight to iufill on it,, and
in
Serm. 28. ISA I A H LIII. Verfe 7. 479
in one vcrfe after another ha,th fomething new of his
fuft'erings.,
Having in the former verfe fpoken to the occafiort,
ground, and rife of his fufferings, to wit, the elefts
llraying like fheep, their wandring and turning c-
very one to his own way, and the Lord's laying on,
him the iniquity of them all ; the elect that were
given to Chrift, being naturally at an enmity with
God, and having run on in the courfe of their finful
nature to the provoking of God ; and their being no
way for them to efcape the wrath which by their fins
they had deferved, till the Lord found out this means,
to wit, the fecond Perfon's interpofmg as their Me-
diator and .furety, and engaging to pay their debt;.
on which followed the making over all their iniquities
to him, according to the tranfadion made about
them ; which tranfadion being laid down, as we have
heard, the prophet proceeds to fhew Chrift's execut-
ing and performing of the tranfaftion ; and becaufe it
might be thought that it was fo great a matter, as
fhould have much grievous fuffering followin'g upon
it, to take on all our iniquities ; he anfwers. That
notwithftanding all that, yet he took them on, and
that very willingly and chearfully ; or becaufe it
might be thought, that the former \vords look as if
God had laid the punifhment of our iniquities on
him, and that he had not taken it on hiinfelf, the
prophet tells us, that it is not fo, but that there was
a mutual covenant betwixt God and the Mediator ;
and that the Mediator was a«? well content to boar the
iniquity of the elect as the Father was content to lay
it on him ; and that though he was oppreffed^ aillic-
ted, and fuffercd many and grievous llrokcs, yet he
repented not the bargain, but went out refolutely in
paying the ranfom of the ele'il as fingly, as ever a
Iheep went to the ilaughter, or as it is, dumb before
the Jbearer,fo he opened not his mouth to fpeak againft it.
I'here are three things aflerted here that ferve fo
make
480 . ISAIAH Lin. Verfe 7. Serm. 28.
make up the fcope, fuppofmg the tianfaftion to have
gone before, 1. The Father's exafting the elects debt
of the Mediator. 2. The Mediator's yielding and fa-
tisfying. 3. The manner how he did it, and that
was willingly, readily, and chearfully. We fliall firft
open the words a little, and then fpeak to fome doc-
trines from them, referring the itfes to the conclufion
of all.
!. Where it is faid, He loas oppreffed, the words
fignify to exad. ; and we fmd it three ways applied in
in fcripture, i. To the exafting of tribute, 2 Kings
xxiii. 33. Where it is faid, That Pbaraob-Nccho put
ibe land to a tribute of an hundred talents offiher, and
n talent of gold ; it is the fame word that is here. 2.
Sometimes it is applied to the exading of debts ; as
when a man is feized by an officer that has a writ out
againlt him, and imprifonment follows upon it ; fo
Deut. XV. 2. When the Lord tells his people. The
creditor fball not exad of his neighbour, nor of his hro-
iher, in the year of releafc. 3. It is applied to the ex-
ading of labour, as Ifa. Iviii, 3. l^e exad all your la-
hour ; and Ex'od. i. 11. The word tajh-maftcrs comes
from the fame root. This being the ordinary figni-
fication of the word, it is turned here opprcjjing figu-
ratively; becaufe fuch exactors and taik-maflers in
their rigorous ufage of thofe whom they exacl upon,
are often oppreffive ; and their being no noun prefix-
ed to the words in the original, they may ftand a-s
well thus, // ivas exacted of him ; that which he was
engaged to pay, he was fully exacted upon for it, to
the lead farthing ; or take the words as they Hand
here, lie was opprefTed, that is, (as we ufe to fpeak)
Jireffed or dijlre(j'ed for our debt ; he was not only en-
gaged, but according to his engagement he was put
hard to it to fatisfy. 2. It is faid. He ivas affliflcdy
which is fometimes rendered to anficer : And thefe
two agree very well together ; he was exacted upon,
and he anfwered the debt ; as when a bill of exchange
for
Serni. 2?. ISAIAH LIII. Verfe 7. 481
for fuch a fum is drawn upon a man, and he anfwers
it. And this cxpofition runs welt and fmoothly withi
the words following, 7'et be opened not his mouth, lie
u/ed no defence to exclude or fhift the debt : He faid
not that it was not his, but he anfwered it indeed,
and in a word faid nothing to the contrary ; or tak-
ing the words as they Itand here tranflated. He was
ajfilcled ; they fignify the e}fe6l that follows on his
being exacled upon : Tho* it brake him not, yet it
brought him very low, even to an afliicled condition.
The 3. Thing is, that tho' he was brought thus low,
and tho* it was not for his own, but for other peo-
ples debts (which ufually troubles men moft) Ttt be
opened not his month ; to fliew his wonderful condef-
cendency, and the great love froni which it ilows.
He paid the elects debt with as good will, and as
pleafantly, as if it had been his own proper and per-
fonal debt. Tho' he was the Son of God, and God
equal with the Father, and might have brought le-
gions of angels to dedroy his enemies ; yet as the
lamb brought to the Jlaughier, and. as the p^eep before
the Jhearer is dumb, fo he opened not his mouth. And
it may be that there is not only here relation or refpe^l
had to the Oieep as it is an innocent, harmlefs, fimple,
eafy creature, and untowatd and refradory, as a
bull or ox ufeth to be, but alfo refpect had to it as it
was made ufe of in the facrlfices. And lb the mean-
ing is ; he yielded his life willingly when none could
take it from him, for performing the indenture, if
we may fo fay, and for fatisfying the tranfadion- pall
betwixt Jehovah and him.
So, having fiiown you how it comes to pafs, that
Chrilt fullered, and fullered fo much, and was brought
fo low under his fuffering : And having told you,
that he engaged to pay. the elects debt, and that the
Father had laid their iniquities on him ; lelt any might
think, that the Father would have Ipared his own.
Son, no, faith the prophet, He ivas opprejjld, and,
not
4^2 TSAIAH LIII. Verfe 7. Scrm. 28.
not only fo, but afflicicd and humbled ; and left it
fhould have been thought that the Lord Jehovah had
better will to the bargain than the Mediator had : It
is added, that he did fatisfy the debt as wilHngly as
the leather laid it on him, as thele limilitudes made
ufe of plainly hold forth.
Take thefe obfcrvations from the words, i. That
our Lord Jefus having entered himfelf Surety for fin-
ners, was really put hard to it, and juftice exafted the
debt of him which he had undertaken and engaged to
pay: read the whole flory of the gofpel, and it will
make out this ; it is faid by himfelf, Luke 24. // be-
hoved the Son of ?nan to fuffer thefe things^ arid then to
enter into his glory ; he mull needs go to Jerufalem
and fuffer ; and when the cup is in his hand, and his
holy human nature, having a finlefs fear at it, makes
hini pray. Father, if it be po^fib/e, let this cup pafs fro?n
7m, yet feeing here was a neceflity, that either he
iliould drink it, or that the eled fhould perifh, in the
very next words, he fweetly fubjoins, Not my will,
but thy will be done. And fo hotly and hardly was he
purfued by juftice, that he muft needs come to the
curfed death of the crofs, ■ and adually die: As if
death had gotten a piece of dominion over the Lord
of life, he is laid in the grave : So Zech. xiii. the
Lord faith, Awake, [word, againft my f^cpherd,
ond a gain ft the man that is my fellow, fmite the floep-
hcrd; where we fee, that when the good Shepherd
and great Bifhop of fouls, hath undertaken for the
clefts debt, juftice gives a commifiionas it were to its
own holy revenge, to purfue the man that is God's
fellow for that debt : That which we defign to confirm
in the dodrine, is not only, that our Lord Jefus fuf-
fered, but that his fullering was by juftice its exacling
of him the debt of the elects lin, according to the en-
gagement that he came under to the Father ; for the
fcope is to fliew, not only that he fuftered fo great
things, as oppreifed and brought him very low ; but
alfo
Serm. 2R. ISJUHUlLVer/ey. . 483
alio that he was put by juflice In thcfe fad fuffenngs,
to pay the debt that he had taken on him. For confirm-
ing and clearing of this, ye may confider, i. The titles
wliich he has in fcriptur.e, he is called the Surefy of
the hater tejlamcnt^ or covenant, Heb. vii. 22. and by
thjt title he is fliev/n to have Hood in our rooul, and
nnfwerGd for our debt : And he is called the Lamb
that takes away the debt of fin by the fucrijke of him-
fcf: He ftepped Into our place, and kept off the itroke
of the fwoid of jufiice that would have lighted on u<;,
had he not intefpofed. 1. Confider the titles wliich
h'u fvilferings and death have, Heb. ix. 12. he is faid
to pnrchafe (to wit by it) dcrnd redemption for us.
And Rom. iii. 24. we are faid to be jujiified ihrougb
ihc redemption that is in "Jefus : We were ilaves to the
devil, fubjcft to the curfe, and adjudged to fuifer for
the wrongs that we had done to judice: And his ihB>,
fering is called redemption, becaufe as the man that
redeems the captive, gives a ranfom for him, fo he
intcrpofed r^^nd payed a ranfom for us ; it is alfo called
a propitiation, i John ii. 2. He is the propitiation fof
our fins, to wit, pleafing to Cod, and accepted of
him in the room of all the elect : And this word pro-
pitiation, as it fuppdfeth God's being difpleafed with
the ele^L before ChrKl's fatisfaction, fo It plainly holds
forth his being well pleafed with them on the account
of his fatisfaclion. 3. Confider thofe fcriptiires that
fpeak not only of Chrift's fulferings, but of their end
and fcope, even the drawing of him down, to fpeak
fo, into the clefts room, as verfe ^th of this chapter.
He luas luonnded for our tranfgrcjfi'jus, Sec. he had the
ftroke, and we have the cure, 2 Cor. v. 21. He ivas
made fm for us 'who knew no fin, thai 'due might he r.iade
the rightioufnefs of God through him. We ate finners,
and Chrifl is ready to purchafe righteoufnefs to us :
And the way how he dorh it, is by ftepping into our
room, and becoming our furety, and he engaging as
fuch, the Jav.' reaches him on ihat ground j fo Cal. iii.
Vol. I. No. 5. N n a Ua
484 ISAIAH LIII. Vafe 7. Serm. 28.
He bath redeemed i4s from the ciirfc of the law by being
?)tade a curfe for us : We were under the curie, and
liable to be purfued by it, and our Lord Jefus beconies
a curfe to deliver us from it. Confidering then the
end of God's covenant, which is to glorify his jultice
and grace, that Tinners may know it is an evil thing to
fin and depart from God, and that grace is a very
coftly thing, whereunto he hath made accefs through
the vail, which is his flelh ; and confidering Chrifi's
undertaking, without which they could not be fet free,
it could not be otherwife. I'his is a truth that hath
in it much of the marrow of the gofpel, and tends
much to humble us, and is alfo very much for our
comfort : what was juftice feeking of Chrili when he
fuffered and was in an agony ? If thou be a believer or
an eled finner, it was even exading thy debt of him :
and would it not atfect an ingenuous debtor to fee his
furety dragged, haled, and hurried to prifon for his
debt ? Even fo, if we could look on Chriii's fufi'erings
as fo many fummons arrefting him for our debt, it
could not but affecl us with much furrow for our fins,
that brought him to tl.is, and with much love to him,
who was conter.t to be fo dealt with for them ; and
no doubt this is one of the reafons why he iv ill have his
death remembered iill he come a'^ain^ even that we may
fee our obligation to him, and be luitably ali'ccled
with it.
idh^ Obfcrve^ That the debt of the elecls fins was
with a holy feverlty cxacfed of Chrid to the very full
worth or value : This proceeding was, as to ('hrifl,
by way of judice. If we look to the purchafe that he
made, to wit, the eleds fouls, he laid down as good
in their room, or if we look to the tranfa£lion or bar-
gain going before, whatever was in the ftipulation, he
payed and fatisfied to the full, nothing was remitted
or given him back ; or if we look to the curfe due to
the eleO;, that was inflicted on him, and he himfelf
was made a curfe for us, looking on the curfe fimpjy
.as
Semi. 28. ISA I A H LIII. Ver/e 7. 455
as penal, and what was bitter in it, this certainly
fhews his condefcendency in his fufferings fo much the
more.
^d/y, Ol'/ervc, That our Lord Jefus was brought
excetding low while the debt of the eledl was exaded
of him : He was put to exceeding fore afiiiclion, much
firaitned and ftreiled by the juitice of God exacting
of him the debt due by elett Tinners. We fpoke to
fome words before, which is an evidence of this, as
/je was wounded^ bruifcd^ chajllfed^ &cc. And now we
fee here the effed when juftice puts him to it : After
he hath taken on the debt, he is tried, flripped na-
ked, pinched ^nd di(trefled ere he get it payed : If we
confider our Lord Jefus as God, he is utterly incapa-
ble of any fuch thing ; but if we look on him as Me-
diator, God-man, God did much withdraw from him
the influence of his comforting prefence, while he Iaa4
the cup of wrath in his hand, fo he is brought ex-
ceeding low, and fadly afflicled. And thefe huv con-
fiderations ("under which we may fee him paying our
debt) may clear it, i. That he laid afide the glory
for a time that he had with the Father before the world
was, which therefore that it may be rellored to him
again, he prayeth John xvii. 5. it having been as ta
the manifeltation thereof in his perfon eclipfed, inter-
rupted, and darkened for a feafon : Hence the apoltle
fays, Philip, ii. that be emptied h'wifelf^ and became of
no reputation ; as if his glory had not been difcernable
for a time ; he that is judge of quick and dead, is
himfelf judged ; he that created heaven and earth,
hath not whereon to lay his head : Though all the
kings of the earth hold their treafures of him, yet he
was fo poor that he lived upon the alms of others^
for ivomcn mini fired unto Lira, 2. Not only hath he -3^
being that is mean and low, but he is cxceedin^gly af-
flided, he fuli'crcd hunger ; he is purfued, as if he
had been a thief or a robber ; a band of men come
and apprehend him in the night, as if he had been 1
N n n 2 malefa(^Qr
485 ISAIAH LIIT. Verfe 7. Serm. 2S.
nialefaflor or evil-doer, and drag him away to the ci-
vil judp^e; his back is fmitten, his face is fpit on,
his head torn and pricked with thorns, fentcnce is
pafled upon him, he is condemned and fcourged ;
and when he cannot bear his own crofs, fhis body,
being a true human body, is fo faint and infeebled,) it
is accounted a favour that he gets one Simon to help
him to bear it, or to bear it after him ; which is not
marked, to (hew that they did him any kindnefs or
courtefy beyond others, but to hold forth the low and
weak condition he was brought into, that he was not
able to bear it himfelf ; and not only fo, but he mufl
come to death, and to the fliamcful and curfed death
of the crofs ; he dies very quickly, further to point
forth his lovvnefs, which was fuch that death overcame
him fooner than the others, becaufe he had no other
things to wreftle with. 3. In his name he fuffered,
he was reproached, nodded at with the head, reviled,
iTiOcked, fent about as a fpeclacle from Pilate to Herod,
back again from Herod to Pilate : He had a fcarlet
robe put on him in derifion ; the high-priefts alfo de-
rided him ; the Jews wag the head at him, and count
him not at all worthy to live, and therefore prefer a
robber and murderer to him. 4. Confider his inward
fufferings, O ! thefe were far more piercing ; juflicc
laid claim to his foul, thcfarroivs of hell compajfcd him ;
his foul h heavy unto the death; he fiveats blood, and
crys, Jf it he poffble that that wrathful cup might pa fs
from him ; anj.i on the crofs with a pitiful voice, My
God, my God, ivby hafi thou forfiken me? Which, by
the way, is not an expreflion of any quarrelling com-
plaint or difcouragement, but of fmlefs nature, when
he is arraigned and made to (land before the tribunal
of God, afl-ecled with the horror of divine wrath, and
cannot eafily endure, that there Oinnld be a cloud be-
twixt God and him : But thefe foul- fufferings of his,
will h\\ in to be fpoken to more particularly after-
yards, only we fee here, that he was aOlicled, and in
his,
Serm. 28. ISJUH LIII. Vcr/e 7. 4S7
his lufFerings was greatly humbled and brought very
low. And Indeed confidering that all the clefts fms
were laid upon him, and that julUce was exaftintj all
their debt of him, he could not be otherways but be*
hoved to be exceedingly alllictcd and fore diftrefled.
4//;/)', Obferve, That as much as our Lord fufter*
ed, yet he did mod willingly and chearfully undergo
it all. He thwarted not with it, he repented not, he
grudged not, flinched not, nor drew back ; or, which
is to the fame purpofe, our Lord Jefus in his lowefl:
humiliation and aflliction, and all along in his deep-
ed fuffering (liewed exceeding great willingnefs, de-.
firoufnefs and heartfomenefs : That word was always
true of him, I delight to do thy ivill, my God : And
the prophet holds forth this as a great wonder, that
though he was opprefled and alHicted, yet he opened
not his mauth. We fliall for clearing of this, propofe
thefe confiderations, i. In his undertaking of the en-
gagement, his willingnefs appears. When burnt ofr
ferings and facrifices would not do it, and when thera
was no obligation on him to do what he did, then
comes in his free offer and confent, and that with de-
light, Pfal. xl. Then /aid J, Lo I come ; in the volinm
of thy book it is written of me, I delight to do thy zuilly
my God : Where we fee there was no extorting of
a confent from the Mediator againfl his will, but a,
delightfome offering of it ; and that word of his,
Prov. viii. is very remarkable to this purpofe, Rcyoic-
ing in the habitable parts of the earth, and my delight
ivas with the fons of men: The contemplation and
fore-fight of his incarnation and fuffering for the e-
lecl, was (to fpeak io) refreihing to him, and made
him leap as it were for joy, ere the world was made,
and before they had a being. 2. Confider the great
things that he undertook. Not only to be man, but
a poor mean man : \x. had been much for him to havq
humbled himfelf to be monarch of the whole world,
as his I'ain i\i\d prop hane pretended Vicar the Pope of
RomQ,
488 ISA J A H LITT. Ver/c 7. Serm. 28.
Rome claims to be ; yet he not only will not be fo,
but emptied b'uufelf^ and became a •warm in a manner,
and no nuni^ an ouf-cnjl of the people : O [ fuch a proof
of his love ! And when he took the cup, that bitter
cup, and faid, Father, if it be poJjibJe, let this cup pafs
from me, leafl it fhouM feem a thwarting with the
work of redemption, and with his Father's will there-
in, he fays, let it come, Father, n^t my will, but
thine be done. 3. Confider the manner of his fuft'er-
ing, and we fliail fee a further proof of his willing-
nefs. How little pains takes he to efcape them ? yea,
when Peter labours to difuade him, Matt. xvi. from
fuffering, he difdains and rejefts the fuggeftion with
a feverc check, Get thee behind me, Satan, thou art
an (yffcnce unto me, thou favoureji not the things that
be cf God, but of men: And when his difciples faid
to him, (refolving to go, up again to Judea) John
xi. 8. Majicr, the J civs of late fought to fione thee,
and wilt thou p thither again ? he will needs go
up notwithdanding ; and when they were going up
to Jerufalem, Mark x. 32. He went before d.\\ the xtiY,
to wit, at a fwift pace ; and Luke xii. 50. he fays,
/ have a baptifm to be baptifed with, and how am I
Jiraitned tUl it be accovipUJhcd? Never did men long
fo much for their marriage day, and for the day of
their triumph, as our Lord Jefus did to get the eledH
debt payed, and their difcharge extrafted and drawn
rut. 4. Confider his eafmefs and willingncfs to be
taken. He goes forth, John xviii. to meet the band
of foldiers that came with the traitor to apprehend
him, and afks them again and again, whom feck yc?
A.nd fays as often, I am he : He will not fufler his
difciples to draw a fword in his defence. Matt. xxvi.
but when Peter drew hisfword, he bid him put it up
frgain, for he could have commanded m.ore than twelve
legions of angels ; but it behoved him now to fuller,
he came for another end than to oppofe his fufferings :
And hence he fays, John. x. No nun takes my life from
7ney
Serm. 28. ISAIAH LIII. Verfe 7. 4S9
vie, but I lay it down of nivfclf, and ba-ve poiver to take
it up again : It was neither jiitlas nor Pilate that took
hivS life againft his will, but he willingly laid it down ;
tor either the elcd behoved to die, or he himielf :
And fnice it is fo, as it he had laid, then behold here
is my life, take it, and I will lay it down, that they,
poor creatures, may go free ; and ibeirfore docs my
Father love mc^ fays he, bccaufc I lay down my life for
viy Jheep ; not bccaufe it Is taken from me againil my
will, but bccaufe 1 willingly and of inyfelf lay ic down ;
and when he is brought before Piiate and Herod, and
they lay many things to his charge, Matt. xxvi. 6.
and Mark xv. He held his pence^ i'o tliat it is faid, that
Pilate marvelled. Matt. xv. he thought that he could
not but have much to fay for himfelf, as all men in
fuch a cafe ufe to have, but he anfwered nothing ; or
as it is in the text, TW be opened not bis mouth -, the
reafon was, becaufe he could not divert the courfe of
judice, nor mar the Lord's defign in the work of the
' elecls redemption tlii^ough his death and fuiTerings.
He came not into the world, to accufe Pilate or the
Jews, and to juflify himfelf, though now and then,
for the conviction oi enemies, and lor his own necef-
fary vindication, he dropt a word, but being engaged
for the elecl, he will needs perform ail that jullice
called for ; and in this willingnefs he hhth a refpecl to
two things, I. To the Father's fatisfatlion ; for his
willing fullering is that which makes it a facrifice ac-
ceptable and wcll-pleafnig to him. 2. To the elects
confolation, that they may know they had a willing
Saviour that had no necellity laid on him to fatisfy,
but fatisfied willingly. And from thefe two arifes a
third, even the glory of the Mediator's fatisfaclion,
for herein his love to the ele£l (bines brightly ; 1 lay
down my life for my fl^eep ; this is the heart-alluring
commendation of his fufferings, that with delight and
pleafure he underwent them, as if he had been pur-
chafnig a kingdom to himfelf.
Now,
490 ISAUH LUT. Vcrfc 7. Scrm. 23.
Now, to come ro the life of all tlicfc dodrines ;
Avhen they with the things contained in them are com-
pared, we profefs we cannot tell you what excellent
ufes they yield. Would to God ! we wei'e all in fuch
a frame as the eunuch was in, when he read this fcrip-
ture (as the divine hiflorian gives us an account, Acts
viii. 32. and forward) who when Philip had begun to
preach to him on this excellent fubjetl, was fo takeli,
that before the fermon or difcourfe was at ah end, be-
ing holily impatient at any longer delay, he fays to
Philip, Here is icatcr^ ivhat' hinders me to be baptiz.ed?
I fay again, would to God, we were all in fuch a frame,
.and that this were the fruit of fuch a doctrine as this
to many of you, nay, to all of you !
Ufe I. Wonder, believers, at the exaccnefs and in-
finitenefs of the grace of God, and at the hcart-atfeft-
ing, and foul-ravilhing love of the Mediator ! At
grace in God that fpared the debtor, and exad:ed
payment from the Surety, the Son of his love. Ex-
■ercife your love on the Mediator that paid fo much,
and fo willingly and chearfully for you. If any fub-
jecl be pertinent for our though.rs, while we are about
to celebrate the facrament of the Lord's fupper, cer-
tainly this is pertinent; concerning a crucified Chrilt
inflating Iiimfelf in our room, to pay our debt, and
doing this of his own accord, without the folicitation
or interpoling of any creature, and doing it withal fo
freely and chearfully. Was ever the like ot this love
' heard of, for one, and more efpecially for fuch a one,
, to fiiffer fo much and fo chearfully, unrequired ? We
would have you conhrmed in the faith of this great
and fvveet truth, that he had never better will, nay,
never fo good will to eat, as he had to fufter, and fa-
tisfy juflice for you, though at a dear rate. He fays,
John iv. It was his meat to do the Father's will that fcnt
hlni^ andtofinijli his work. Have ye fuitable thoughts
of his love when ye read the gofpel ? Have ye kew
him in the word (landing before Pilate in your room,
not
Serm. 28. ISAIAH LIII. Verfe 7. 49T
not anfwerlng when he is accufed, and Pilate marvel-
ling at his filence? And did Pilate marvel, knowing,
and being convinced of his innocency ? And have ye
never marvelled, or marvelled but a very little ? Sure,
your little marvelling at his filence, is the more fadly
marvellous, that the caufe of his filence, when he was
charged with your iniquities, with fuch and fuch a
piece of your mifcariiage, with fuch a vain and rov-
ing heart, with fuch a wanton look, with fuch a pro-
fane or idle word of yours, with the horrid fin of your
having fo abufed, flighted, and neglected him, Iffc,
that the caufe, I fay, of his filence at fuch a terrible
accufation and charge, and not vindicating himfelf,
or faying, Thefe faults, mifcarriages, and tranfgref-
fions are not mine, as he might have done, was pure
love to you. O ! Is not this ftrange, and yet moft
true ? Then wonder more at it.
Ufe 1. Here is llrong confolation to believers, and
wonderful wifdom in the rife and conveyance of it,
in uniting, juftice and love ; out of which the con-
folation fprings ; juftice exading upon, and diftref-
fing the Son of God, and he fatisfying juftice ^o
fully, that tho' all the eleft had fatisfied eternally in
hell, it had not been made to fhine fo fplendidly and
glorioufly ; juflice alfo on the Mediator's part in
yielding and giving fatisfadion, tho' it fliould opprefs
and break foul and body : And yet love, both on the
Father's and Mediator's fide ; on the Father's fide
there is love, in finding out this v^ay of fatisfadion tg
his own juflice, when there was no cure, but by the
wounding of his own Son ; and yet he was content
rather to wound him, than that the eleft fliould fuf-
fer, and be wounded eternally ; and love on the Me-
diator's fide, who willingly yidds, and undertakes
their debt, and will not hide his face from fname and
fpitting. What may not the believer cxpedt from
God, when he fpared not his own Son for him r And
yt'hat may he expe(^: from Chrift, who fpared not
Vol. 1. No. 5. O o o • himfelf
492 ISAIAH LTII. Verfe 7. Serm. 28.
himfelf for his fake? Who is that good Shepherd,
that laid down his life for the flieep, and held his
tongue, and quarrelled not with thofe that fmote him?
Will he quarrel then with a poor finner coming to
him, and pleading for the benefit of his fatisfaction ?
No certainly; but as the word is, Zeph. iii. 17. He
ivill reji in his lovCj or as the word fignifies. He will
be dumb orjiient in his love ; he will not upbraid thee,
nor throw up thy former mifcarriages ; he will not
fay reproachfully to thee. Where waft thou fo long
playing the prodigal ? He is better content with thy
recovery, than ever he was difcontent, or ill pleafed
with all the wrong thou didft unto him.
life 3. This word of do(5lrine lays down the ground
whereupon a fniner fenfible of fin, may build his
expedation of peace with God. The tranfaftion con-
cluded and agreed upon, is the ground of his com-
ing, and the exacting of the price according to the
tranfadion, is the ground of his expeftation of
the benefits of Chrift's purchafe. And there is juf-
tice for it, as the apoftle intimates, Rom. viii.
34, 35. Who Jhall lay any thing to the charge of God's
^elect ? It is God that jujl'ifielh ; ivho is he that condem-
neth ? It is Chrijl that died, yea^ rather that is rifen
a'^ain, &c. And upon this follows the believing foul's
triumph. O ! But there is much need to be throughly
acquainted with the mutual relations that are betwixt
Chrift and the believing finner, with the ground of
their approaching to him, and with the good they are
to expert through him.
life 4. This word is made ufe of, i Pet. ii. 21. to
give us a notable and non-fuch pattern of patience.
Chrijl aJfo fujfered for us, leaving us an example, that
we /Jjou/d follow hisjleps ; he did bear all wrongs pati-
ently, and put them up quietly, and opened not his
mouth ; he could have told Pilate and Caiaphas what
they were, but he fpoke not a w^ord but one to the
high-pricft, notwithftanding all his provoking car-
riage.
Serm. 28. ISAIAH LIII. Verfe 7. 493
rlage, and a very meek one too. If I have fpoken evil^
bear ivitnefs of the evil, and f well, why, fmiteft thou
me? Among other copies that Chrift hath given,
take this for one, make him a copy and pattern for
patience. It is to be regretted, that people are fo
unlike to Chrift in this refped ; they think it a dif-
dainfiil thing to put up an affront, but will fcorn and
banter at it. But, what if Jefus Chrift had been of
that temper and difpofiiion ? {\i it be fit to make fuch
a fuppofition) ye had been without a Redeemer, and
had periflied for ever. When he calls you to be fol-
lowers of him, and to fufter patiently, as he did, tho'
moft unjuftly, as to men ; for you to think or fay that
you fcorn it, and that ye are not fo mean-fpirited ;
what is it elfe, but to think, and to fay on the matter,
that the blefled Jefus in his patient and filent carriage
under all the injuries that he fuffered, though very
unjuftly, from men, fliewed himfelf to be of a mean,
and low fpirit, and that ye difdain to follow his way.
O ! intollerable, proud, and blafphemous refledion !
The many contefts, the many high refentments of
wrongs done to them, the great grudging, fretting,
and foaming that there are in Chriftians, fay plainly,
that there is little of the meek and patient fpirit of
Chrilt in, and amongft us j and that many of us know
not what fpirit we are of
O 2 S E R.
494 ISAIAH LIII. Verfe 8. Serm. 29.
SERMON XXIX.
Isaiah LIIL Verfe 8.
Verfe 8. Hewas taken from pr if on ^ and from judgment^
and who Jhall declare bis generation ? For he was cut
off out of the land of the living, for the tranfgrejfion
of ?ny people was he ftricken.
*E need not tell you of whom the prophet is
fpeaking here, every verfe, and every word
ahnofl do make it manifeft, that he fpeaks of Chrifl
the Saviour, and indeed it can be appHed to none
other. It is the fame verfe, A<5lsviii. 24. from which
Philip proceeds to preach Chrifl to the eunuch. .The
prophet hath been largely holding forth Chrift's fuf-
ferings in the former verfe, and we conceive he alfo
takes occafion to fpeak of Chrift's exaltation and de-
liverance from thefe fuiferings. It is true, as if he
had faid, He was brought to prifon and judgment. He
was indeed flraitned and laid very low, but prifon and
judgment did not keep him ; He was taken, or as the
vi'ord is, he was lifted up from both ; and as defpica-
ble as he was in mens eyes, yet he wa^ not fo in him-
felf; for who fjall declare his generation? There is a
wonderfulnefs in him vi'ho fuffered that cannot be
reached, but mufl: be left with admiration. And a
wonderful glory whereunto he was after his humilia-
tion exalted ; and there is a reafon of this given for
preventing of olFencc. If any fliould fay, How then
could he fuffer, and be brought fo low in his fuft'er-
ings if he was fo glorious a perfon t He anfwers. It is
true.
Serm. 29. ISAIAH Lilt. Verfe 8.' 4^5
true, that he was caft off out of the land of the livings
but for no offence in himfclf, but for the tranfgreflioa
of God's elecl ivas he ftrickcn ; or, as the word is,
Theftroke was upon him ; and this, as we conceive, is
given as a reafon of his exaltation. Becaufc in the
loweft fteps of his humiliation, he condefcendcd to
fulfil his engagement to the Father, in fatisfying juf-
tice for the iins of the ele6l, according to that of,
John X. 17. Therefore doth my Fathor love ?ne, bccaiife
I lay down my life, that I might take it again ; becaufe,
according to his engagement, he fuffered for the Ims
of his eled people, therefore he could not but have a
comfortable and glorious deliverance.
There are thefe three things in the words, i . Some-
what aflerted concerning Chrilt Jefus, He was taken
from prifon, and from judgment, 2. Something hint-
ed which cannot be expreffed. Who fJjall declare his
generation ? 3. There is a reafon given in reference to
both. For he was cut off^ &c. which we fhall expound
when we come to it.
For theyfr/?, He was taken from prifon, and from
judgment : We conceive thefe words have a refped:
both to his humiliation, and to his deliverance from
it ; the one being clearly fuppofed, that he was in
prifon, or ftraits, and brought to judgment ; and the
other being expreffed, that he was brought from pri-
fon and from judgment, i. Prifon here may be ta-
ken generally for nny ftrait, or preffure that one may
be brought into, which we conceive both the words,
and the prophet's fcope will clear ; Chrift never having
been properly in prifon, at leafl: not for any confider-
able tin\e, but was (traitned and fore diftreffed ; he
was taken from prifon and judgment, being in his hu-
miliation, and in his fufferings in the rogm of the
eleft purfued by the law and jullice of God. 2.
Judgment is taken -paffively, for judgments paft on
him, and it refpcds not only the procedure of Pilate,
or of the chief prieft, and of the fcribe^ and Pharlfees,
but
49^ ISAIAH LIII. Verfe 8. Serm. 29.
but a judicial procefs, which the juflice of God led
againft him, in which refpeft he anfwered fas the
words after will clear) for the fins of God's people.
The word, He was taken, fometimes fignifies to deliv-
er, as a captive is delivered, when he is taken from
him that took him captive, as it is, Ifaiah xlix. 24.
Shall the prey be taken from the mighty, or the lawful
captive delivered? To which the Lord anfwers, //, or
he fliall be taken.
So then, the fcope or meaning of the words is, that
the prophet fubjoins a narration of Chrift's exalta-
tion upon finifhing of his humiliation, as it is ufual
in the fcripture to put thefe together, and in this or-
der, as namely, Phil. ii. 8, 9. ' He humbled himfelf,
* and became obedient unto death, even the death of
' the crofs ; wherefore God hath highly exalted him,
* and given him a name, '<^c\ He was exceedingly
flraitned and put to a pinch for the elefts fms, but
death had no dominion over him ; he had a glorious
deliverance ; he was taken out and fet free from the
prifon, or ftraits wherein he was held, and from thofe
judgments that paffed upon him. The reafon of the
expofition is drawn from the plain meaning of the
words, which muft run thus. He was taken from judg'
ment, the very fame which is in the following expref-
fion. He was cut off out of the la?id of the living, that
being the ordinary fignification of the prepofition
from ; the meaning mud be this, that he was taken
out of the condition wherein he was : It agrees alfo
befl: with the fcope of the very next words, WhoJJoall
declare his generation ? Wherein he propofeth an ad-
mirable aggravation of this delivery.
The fecond thing hath a connexion with the former,
and therefore attend to a word or two for the clear-
ing of it. What to underftand by generation here,
is fomewhat difficult to determine, the word in the
original having feveral meanings, yet generally it re-
fpedls one or the other of thefe two, as it is applied
to
Serm. 29. ISAIAHUlhVerfiS. 497
to Chrifl, i/?, Either the time paft, and fo it Is iifed
by many, to exprefs and hold forth Chrill*s God-
head, and fo the meaning is, tho' he was brought
very low, yet he was, and is the eternal Son of
God : Or, 3. (as commonly it is taken) it refpetts
the time to come, and fo the meaning is, who fhall
declare his duration, or continuance ? Generation is
often taken thus in fcrlpture for the continuance of
an age, and of one age following another fucceffive-
ly, as Jofiiua xxii. Thi^ altar jhall be a witnefs to the
generations to come. So then, the meaning is, he was
once low, but God exalted him, and brought him
through all his fufferings j and who fliall declare this
duration, or continuance of his exaltation ? As it is,
Phil. ii. 8, 9. He humbled himfelf^ &c. Therefore God
hath highly exalted hi?}i. As his humiliation was low,
fo his exaltation was ineffable, it cannot be declared,
nor adequately conceived, the continuance of it being
for ever. There is no inconfiflency betwixt thefe two
expofitions ; his duration or continuance after his fuf-
ferings, neceffarlly prefuppofmg his Godhead, brought
in here, partly to fhew the wonderfulnefs of his fuf-
fering, it being God that fuffered ; for the man that
fuffered was God ; partly to (hew Chrift's glory, who
notwithftanding of his fuffering, vi^as brought through
it, and glorioufly exalted. And thefe reafons make
it evident, i. VxThatever thefe words do fignify, Who
Jhall declare his age or generatiofi F Yet certainly it is
fomething that can be fpoken of no other, but of
Chrift, and that agrees to him fo, as it agrees to no
other. Now if we look fimply to the eternity of his
duration or continuance, that agrees to all the eled:,
and will agree to all men at the refurreclion ; there-
fore the prophet mud have refpe£l here to his conti-
nuance and duration as he is God. 2. Becaufe, IVho
JJ:iall declare his g£7ieration ? is brought in here, to
fnew the ineffablenefs of it, and fo to make his fuffer-
ings the more wonderful j it was he fuffered, whofe
con-
49^ ISAIAH LIII. Vcrfh 8. Serm. 29.
continuance cannot be declared. 3. It Is fuch a con-
tinuance as is brought in to fhew a reafon why death
could not have dominion over him, nor keep him,
according to that, Rom. i. 4. He was declared to be
the Son of God with poiucr, according to the fpirit of
hoUnefs^ by his rcfurreclion from the dead ; and the rea-
fon fubjoined to this will fome way clear it; for he
was cut off' out of the land of the living, for the tranf-
grcjfion of my people zuas he ftricken ; thereby infmuat-
ing, that becaufe of the great work which he had to
do, there behoved to be fome fingularnefs in the per-
fon that did the work, who, notwithftanding of the
greatnefs and diificultnefs of it, came through it, and
was exalted. However it be, the prophet's fcope be-
ing to fet forth Chrift's humiliation and exaltation,
his humiliation before, and his exaltation after, which
is, as we faid, ordinary in fcripture ; we therefore
conceive the meaning we have given is fafe, and agree-
able to the prophet's fcope.
We may obferve three things from the firfl part of
the words, i. That our Lord Jefus ChriH in his per-
forming the work of redemption was exceedingly
ftraitned and opprelfed, or as the word is elfewhere
rendered, bound up, and (Iriclly confined, as men
who are in prifon. And by thefe ftraitnings we mean
not only, fuch as he was brought into by men, where-
of we fpoke before, but efpecially thofe that were more
inward ; and being amongfl; the lafl fteps of his hu-
miliation, more immediately preceding his exaltation,
and fpokcn of as mofl wonderful, we conceive they
look to thofe prelTures that w^ere upon his fpirit j and
we iliall inlhance feveral places of fcripture that fervc
to difcover them to us. The firil is that of John xii,
27, 28. N01U is 7ny fold troubled y and what fhall 1 fay ?
Father, five me from this hour ; here our bleflcd Lord
is troubled in fpirit, and fo pinched and hedged in,
as in a prifon, that he is in a holy nonplus what to
fay. The 2^ fcripture is, Matt. xxvi. 38. My foul is
ex'
Serm. 29- ISAUHUlLVerfe^, 499
exceeding forroiiif III ^ evpn unfe death, which is like the
expreirions ufcd by the apoflle, 1 Cor. xi. 8. [Wc
were prelfed above meafure, above ftrength, infoniuch
as we defpaired of life, and we had the fenttnce of
death in ourfc-lves ;] there was nodcHverance obvious
to human fenle ; fo is it here; wherein we are not
only to confider his foul-vexation, but that his foul-
vexation was very great, extremely flraitning, vex-
ing, and in a manner imprifonin;^- to him. The T,d
fcripture is, Luke xxil. 24. [Fie being in an agony
prayed more earneftly, and his fweat was as it were
great drops of blood falling down to the ground ;3
there was fuch a driving, wreiUing, and conflidling,
not with man without him, but with inward preflures
on his fpirit, that he is like one engaged in a duel
with a mighty combatant, fore put to it, very far be-
yond any thing that we can conceive ; fo that he fiveat
great drops of blood, and fays, Father, if thou be will-
ing remove this cup from me ; nc-verthelcfs., not my ivill
hut thine 'be done. It is in Matthew, If it be pojfible ;
and thereafter, If it be not pojfible, whigh fliews, there
was no getting from the hold that law and juflice had
of him, till they were fully fatisfitd^ and thofe dread-
ful words uttered by him on the crofs. My God, my
God, ivhy hajl thou forfiken mc? Thefe words difcover
that from the finlefs human nature of Chrilt, the com-
fortable and joyful influence of the Godhead for a time
was in a great meafure fufpcnded, (though the fultain-
ing power thereof was exerciied mightily on him ;)
fo that he looks on himfelf fomeway as forfaken and
left in the hand of the curie.
To clear this a little, we would confider thefe pref-
furestliat were on our Lord's Ipirit, ly?, In refp^ct of
tlicir caufc. idl\. In rcfpect of their eifects. ♦
\Ji, In refpecl of their caufe ; there is upon the one
part, his undertakiag for the eled as their furety ; and
God's juflice purfuing and holding him confined oa
the other part, fo that he cannot decline ilanding at
Vox.. I. No. 5. V p p the
500 ISJ IJ HLllL Ver/c'S. Serm. 29,
the bar of juflice; becaufe, as it is, verfe 6. the fins
of all the eleft met upon him ; and he having, as it is,
verfe 7. the bitter cup in his hand, which by his en-
gagement he was obliged to drink, he (lands there by
the decree of God, and by the covenant of redemp-
tion, bound to fatisfy ; and being purfued by wrath
and juflice, thefe words come out of his mouth.
Father, if it be po^ftblei ^^^ ^^^^ ^^P depart from nw, yet
not my ivill, but thine be done ; his engagement bind-
ing him, and wrath purfuing him, he (lands betwixt
thefe two as a prifoner ; and upon thefe two, th& Lord
laid on him the iniquity of us all ; there was a demand
made, and he anfwered for them ; for in thefe verfes,
the fteps of our Lord's humiliation are dcfcribed out
in a legal way, as before the bar of God's tribunal.
2 j/y, This being our Lord's condition, we fhall
confider the effects of this pieffure of fpirlt, which
may be done in iht^o. four heads, i. He was under
the fcnfe of great foul-pain, forrow, and trouble ; for
the cup of the wrath of God being bitter, which he
was to drink, it could not but deeply fling his holy
human nature, wmc^h was the procuring caufe of his
agony, and that which made his foul forrowful, and
brought out the bloody fweat. 2, Befide his grief
and forrow, these was a' holy horror ; for confidering
the oarty that he h^d to do with, it was impotlible it
could be otherwife ; impolTible for a finite, though a
finlefs creature, to look on an angry God, and on
wrath poured forth into the cup, which it muft needs
diink, and not have a horror at it; it were not be-
coming the finlefs human nature of our blefled Lord»
Kot to be aOlicled with a holy and finlefs horror at
that mofl bitter cup, whigh brought out that fad cry.
Father, let this cup depart from me :■ AVhich did not
■ proceed from, any diflike he had tp fulfil his enga^e^
ment, or from any un,\villingnefs, or unfuitable re*
fentment that he had fo engaged himfelf, but from an
apprehended fiiilefij.difproportionablenefs, tofpeak fo,
in
f5erm. 29. JSAIAH LTIL Verfi 8. 501
in his finite, finlefs^ human nature, to encounter with
the wrath of his Father ; to which tliough he mort:
willingly yielded, vet in itfelf it was dreadful. 3.
There was a flraitning, or holy fear, as if there had
been In him a finlefs difpute or debate, [[\Vhat will
become of this? Can a man get.through this? (tho*
he was God as well as man) llow will this be borne f
This looks as if death would get the vidory ;]] Thus
it is faid, Heb.-v. 7. hi the days of -bis Jiefn be offered
up ftrong cries and fvpplicaiions iv'ilh tears ^ and was
heard hi that be feared ; he put up Itrong cries to be
delivered, not from dying, but from the power of
death, and was heard in that he feared, to fhew a holy
care to prevent death, could that have been, and a
finlefs fear of it, left it fhould fwallow him up. 4.
There was a pinching and flraitning from love to th^
leather, and to the doing of his will ; and, from love
to the eleft, and to their falvation, v.'hich punied'hiin
forward to perform and fulfil his engagement ; ac-
cordingly, Luke xii. 50. he fays, I have a baptifm to
be baptized 'icitb^ and boic am I ftroitncd till it be ac*
complifl)^d\ and hence It was that thofe words were
uttered by him, Father, not niyivill, but thine be done ;
and therefore, though he had pov/er to command
twelve legions cl angels for his relief, yet^ if we may*
fo fpeak, love fo binds his hands that he will not ufe
his power for his own deliverance. But to guard this
doctrine from miftakes, take a foutfold advertlfemehC
concerning this inward foul-piaching, which, will
lielp to clear fomcwhat of his foul-futiering that foU
loweth. And i. Th.ink not th^it there was any finful
or unfuitable confufion or perturbatiori of mind ia
our Lord, fuch as ufeth to be in us, thete being no
dreg of corruption in his mind to jumble or dlfcom-
pole his holy human nature. 2. Beware of thinking
that there was any fretting or anxiety In him, or any *
difcontentednefs with the engagement ; his exprefllon^
flitfw forth the contrary ; for, faith he^ / could com-
P p p a Pian4
502 ISA I A H LTII. Verfc 8. Serm. 29.
??ij?i(i tzi'ck'C /r^iof/s of an^^e/s, yet he would not do it.
3. Think not that there was any jealouiy in him of
the Father's love ; though there was a fufpeniion of
the comfortable and joyful fenfe of it, yet there was
not the lead loofing of the lairh of it, as is clear by
his doubHng of thefe words, A/y God, my God, when
in his faddefl: dKtrefs he cried out a:-; being forfaken.
4. Ye (liould not look on this, as holding forth any
diftruit as to the event. { have, faith he, power to
lay down my life, and I have power to take it up a-
gain; and 1 will rife again the third day; he knew
that the covenant of redemption betwixt the Father
and hini ftood iirm and fure : But it is the conlldera-
ti(m of God's now coming as the parry to exacl: tiie
clecls debt of him, and his (landing at the bar to an-
fwer for it, which puts him in this agonv ; and though
confidering Chrill as man perfonally united to the God-
head (whereby he was kept from fniking) he had no
diftrull to be carried through ; yet confidering him as
man fuffering, and that (to fpeak lo with reverence in
fuch a divine fubjecl) there was an eclipfe of that feii-
fible joy that proceeded from the two natures together,
it is not pollible to conceive of Chrili: in this condition,
but wrath and anger mult be fome way dreadful or
terrible to him.
The ufes are \ft. To evidence the truth of what
our Lord fufTered, and how feverely he was pinched
and ftraitned. It was not the fcribcs and Pharifees
purfuing him, nor the fokliers buffeting and mocking
of him, and carrying him to the high-priefl's hall, '
and from Pilate to Herod, and back again, that fo
much troubled him ; but there was a higher hand that
he had to look to, and a judge and court to which he
uas now anfwering, that was very above theirs.
And therefore, as a 2 J ufe of the doctrine, Think
It not fuch a light thing (as many do) to fatisfy juf-
tice, or to give God a ranfom for fouls. Ye fee how
it fli-aitned the Surety, and put him as in a prifon.
Uu-. I
Serm.'29. 1SAU H U\l. Vcrfc 8. 503
iJnrpeakably deceived are they who think that two
or three formal words wHl make their peace'VNith God,
and that they will flip into heaven ; be not carried
away with this delulion, but confider fcriouf.y what
will become of you, if ye be put to aniwer for your
own debt, when he handled, the Surety, his own Son,
fo rou^hlv. Ye that will deep on, and fcorn to let
any word prick you, the jultice of God fhall prick
you, and put you to ftraits, out of which ye fliall not
be able to extricate youifelves ; and he fh;\ll appear
like everlading burning, when the pireat day of his
wratli conies, anil when it fhall be faid bv you. Who
can jicind before it? or abiile it ? It were good that ye
who are mod atheiitical, and who with a ibrt of tri-
umph and gallantry will needs deftroy yourfelves,
would lay this to heart, and remember that the day
comes when vc will be broug-ht co this bar ; and crave-
ly confider what a hell this will be, to have the def-
peratenefs of the deliverance fealed up in vour
coniciences ; and the evidences of God's hatred, and
thofe aggravations that (:ur i.ord's holy nature could
not admit of, in your bofom. When wrath meets
with corruption, and corruption with wrath, and
when thefe mingle, how dreadful will vour cafe bel
3(//r, Let believers fee here how they are obliged to
Chrift ; confider what he hath paid, and Vv'hat the
fatisfacfion of juflice for you cofl him ; men are
ready to think that it was an eafy thing to fatisfv jul-
tice, and to drink of the brook by the ivay ; but if fin-
ners were fenfible of challenges for fin, and if they
had they had the arrows of the Almighty diinking up
their fpirits, they would think otherwife of Chriit**
drinking up the cup of wrath for them, not leaving
io much as one drop of it. It is but the threatnings
with fome drops of it that any of you meet within
your foul-ex ercifes. O ! believing finners, are ye
not then eternally obliged to Chrilt, who drank up
this cup of wrath for you?
504 JSAJAII LIIl. Verfc 8. Serm. 29.
4//!'/)', There is notable confolation here to poor
fouls that would fain make ufe of Chrift, as, i. That
Chrid.hath ftcpped through this deep river, or rather
fea before them ; and if the cup come into their hand,
it is empty : Freedom from the wrath of God is a
great confolation, and yet it is the confolation of iheiu
that are fled unto him for refuge. 2. It is comfort-
able to them in their comparatively petty fl:raits and
difficulties, when they wot not what to do, when the
law feizeth and juflicc purluetli, and when the conf-
cience accufeth for fni, to confider that Chrift was a
prifoner before them. Hiough he had no accufation
for his own debt, yet he was accufed for ours, that
he might be a compallionate high prieft, being made
like to us, but without fm ; jullice purfued him, the
law arrefled him, wrath feized on' him ; fo that
when we are fet upon by thefe, he will be tender of
us, for he knows our frame, and that we cannot
bear much ; and therefore on this ground a believing
fmner may go with boldnefs to the throne of grace,
becaufe Chrilt the furety who hath payed his debt, is
there. It Is a fliame for believing finners to walk fo
dejededly, even under thofe things that are terrible,
as if Chrift had not gone through them before them
and for them. 3. There is confolation here when
they are under anv heavy crofs and diiiiculty : As
there is alfo ground for patient and pleafnit bearing of .
it, becaufe it was another for-t of prifon that Chrift was
put in for them ; ye may, I grant, lainent over the
long want of fenfible prefence, it bjing natural to the
believer to mifs it, and to long lor it, but ye fliould
not be difcouraged under the want of it, nor complain
as the Lord's people do lament \ fs ibere any forroiu
like unto my forroiu ? But fubmilfively and contentedly
bear it without fretting, feeing our Lord bare fo much
for you.
^ihly^ There is here a notable encouragement to
believe, and a notable ground for the believer to ex-
pect
Serm. 29. IS J I A H LITI. Vcf:/e 8. 505
peel freedom from fin, and from the punifiiment that
it deferveth, becaufe Chrifl: payed dear for it. Where-
fore was all this fullering, but to pay the believer's
debt ? But when we come to fpeak of his deliverance,
it will clear this more.
2. While it is faid, that he ivax brought from jttdg'
vient^ which fuppofes and implies, that he was once
at, or under judgment, even the judgment of God,
who is his great party all along : He laid on him the
iniquity of us ali ; and verfe 10. It plcafed the Lord to
bruifc him : He was the Creditor that caufed him to
be taken and arreted ; obferve, that in all the foul-
vexation, in all the preflhre of fpirit that our Lord
fullained, he was (landing judicialiy before the bar
of God, and was judicially proceeded againfi: as the
elecls furety ; there was no bringing Chrill to judg-
ment, had he not engaged to be a furety, and had
not God laid on him our iniquities, for it was for no
debt that he was owing himfelf, but for what by his
engagement as the elecls furety he came under, and
was made liable to. That which 1 mean by his being
brought to judgment, is not only that he fufferedand
was occafionally condemneii by a court of men, or
by a human judicatory, which was rather like a tu-
multuary meeting, or a company of men in an up-
roar, than indeed a court ; but whatever was before
men, there was a legal and judicial procedure before
God. For clearing thereof ye fhould confider, i.
The account whereon he fuffered, and was brought
before God's court of judgment, to fpeak fo : It was
not for any thing that the fcribes or Pharifees, or Ei-
late had to lay to his charge ; it vas envy in them,
the former at leafl, that moved them in what they
did ; but the next words tell us, what it was. For the
tranfgrejjion of my people icas he Jirickcn. The priefls
and people took no heed of this, but this was indeed
the ground of his judicial arraignment before God ;
the elect were ia their fins, and he by the covenant of
redemptioa
5o6 ISAUII UlL Ver/eS, Serm. 29.
redemption ftood liable for their debt, becaufe he
had undertaken for fhem as their furety. 2. Confi-
der who was his great party in his fufferings ; it was
not Pilate and the Jews, he cared not fo much for
them, but it is God, and therefore he crys. My God^
Tny God, 'ujby haji thou forfaken me ? And therefore he
makes his addrels to God, Father^ if it be po[fiblc, let
this cup pafs from 'nie ; he cared not for aafwering
them, but looks to a higher hand, and upon himfelf
as Itanding before another tribunal ; therefore it is
faid, ver. lo. 2~ct it pleafed the Lord to hruife him ; he
looked not to Pilate, but to the Lord purfuing him.
3. Confider our Lord's fubmiflion to his being brought
to judgment, not, only nor chietly before men, but
before God ; there/ore lays he, John xii. 48. Father^
Java vie from this hour ; but for this caufe come I to this
hour : Come then Father and let us reckon ; he looks
not only to the prefent difpenfatfon, but alio to the
ground wlrence it came, and to the end that God had
in it : For this caufe came I unto this hour, even to
have my foul troubled, and to be put to anfwer for
the debt of my eletl people according to my engage-
ment ; Lo, Iconie, faith he, in that often cited fortieth
Fla'm, in the -columc of thy book it is written of mc^ I de-
light to do thy zuill. Confider ^thly. The eifcfts of his
bringing to judgment ; a fentence palfes, 1 Tim. iii.
lilt. [Great is the myllery of godlinefs, God mani-
fefted in the fieih, julUtied in the fpirit,] not before
Pilate, but in God's court ; having faristied for the
ciVcls debt according to his und^Jrraking, he gets an
abfolution, which reaches not only to himlVlf, but
to all them whole pel fons he fullained, as is clear,
2 Cor. V. uit. [He was made fin for us who knew no
fin, that we might be made the righieoufnefs of God
in him3 the eleifls obtaining eternal redemption and
abfolution by his deadi, and the refpeft that his fatis-
faCtion had to their juftificarion, clears that he flood
there judicially at the bar of God in their name to an-
fwer
Serm. 29. ISAIAH LIII. Verfe 8. 507
fwer for them. And there are three jfleps of this his
judicial anfwer, i. He gets the bill of the elects debt
put in his hand ; [though there was no guile in his
mouth, yet it pleafed the Lord to bruife him, he laid
on him the iniquity of us all ; and for the iniquity of
my people was he Itricken,] thefe are the perfons that
he undertook for, and for their debt he anfvvers ; the
verity of the facl is clear, for they are under guilt ;
the law's claim is clear, for it is broken, and upon
this the bill is put in his hand : Hence it is faid, [he
died for us, he was made fm for us, and he died for
our fins.] 2. As the bill is put in his hand, fo a fen-
tcnce pafles accordingly, he is found liable to the
elefts debt, and muit anfwer for it, as the former
word is, [It was exacted on him, and 2 Cor. v. ult.
He was made fin for U5, and Gal. iii. 13. He was
made a curfe for us,] that is, by the fentence of juf-
tice he is charged to bear the curfe. 3. The fentence
is executed as it was part, the cup is put in his hand,
and not only is he charged with, and doomed to the
curfe ; but actually he is made a curfe, and all this as
judicially fuflaining the perfons of the ele6t, as their
Bondfinan and Surety.
Here we have fomc fweet and profitable ufes. i.
See here and underltand the way of redemption con-
trived, fo as it runs on mercy and juftice, mercy to
the elect, and juftice to the Surety, their debt being
fully exaded.of him.
2. It learns us how to eftablifli our faith, and alfo
gives us ground of believing. But to make it diftin6t ;
juftice niuft: be fatisfied, without which no mercy
could be Ihewed to the finner, and God hath laid
down the way by the Surety's interpofing ; even as it
is among' men, the Bondfinan being imprifoned and
fatisfying, is the debtor's liberty ; and as God hath
condefcended to deal with us by way of covenant, fo
he condefcended in the covenant of redemption to pro-
ceed legally and judicially with Chrift, that we might
Vol,. I. No. 5 Q^q 4 have
5o8 ISAIAH LIII. Vcrfe 8. Serm. 29.
have the clearer underftanding to make application
of it.
2. Are there any here that look for redemption
through Chrift, and hope that their fins were in the
roll given to him ; O ! how warming fhould this be
to your hearts ? And how fhould it make them to melt
in love and godly forrow, to behold Chrift Handing
at the bar of juflice, and that for you ? O ! what an
afpeft would his fuft'erings have on us, if we were
clear about our interefl in him, and could hear him
in our name, faying, [Father, here am I, if thou take
me, let thefe go ; thy will be done, for this caufe
came I here to anfwer for my peoples debt, to own
the charge given in againft them, and to undergo thy
fen fence for them ; then fays jitjiice, thou muft pay
their debt ; content, fays he^ here am I ; and fo he
gives his back to the fmiter and his cheeks to them
that plucked off the hair, and hides not his face from
fhame and fpitting.] If we were clear that our fhare
was there, and that our iniquities came in among
the reft to make up the bill, and if we could difcern
him aright fo ftraitned in fatisfying for us, would we
not think ourfelves eternally obliged to him, to hate
fm, and to glorify him in ottr bodies and fpirits ivhich
are his? As it is, i Cor. vi. ult. If indeed ye be
Chrifl's Cas ye profefs yourfelves to be) he pays dear
for you ; and if fo, will not this lie upon you as a
juft debt to him, to glorify him in your bodies, and
in your fpirits ? For both in body and fpirit he payed
for you.
4. It is a notable ground of confolation to believers
againft diffidence and fear to appear before the throne
of God ; becaufe our Lord Jefus Chrift hath been be-
fore us, and in our name, hath anfwered for us to the
full, and hath fatisfied all that juftice could crave of
us. What wakens terror at death, and makes the
thoughts of Chriil's appearing to be dreadful, but our
looking on our appearing at the bar of God ? But it
is
Serm.29. ISA IJ H LUL Ver/e S, 509
is a comfort to us, that Chrift our Surety was brought
to prifon and to judgment, and was ah'b brought from
both ; yea which is more, and without which the con-
folation is but divided, he was brought to both for
us, and he was alfo brought from both as our Surety,
as Surety for all them that betake themfelves by faith
to him: He was carried to prifon and to judgment
as Surety for the eleft, and he was purfued as
their Surety, and therefore his payment of the
debt as Surety muft be accepted in the name of
them, for whom he payed the debt : Our Lord
Jefus not only died and was laid in the grave, but he
went further, he was even at the bar of juftice exact-
ed upon and fentenced, and the fentence executed
upon him, elfe, woe had been unto us. On this
ground is that triumph, Rom. viii. Whojlirdl lay any
thing to the charge of God's elc8 ? It is God that jttjii-
Jies : Who Jhall condemn? It is Chriji that died, yeara-
ther who is rifen again, he, and it is faid, Rom. vii.
That we arc delivered from the law, being dead to that
wherein we were held ; the law had us in prifon, and
the door bolted againfl: us, and bad laid us in irons,
but our Lord came, and (as Sampfon did in another
cafe) carried the gates and bars to the hill-top, He
fpoiled principalities and powers, and triumphed openly
over them on the crofs, fo that now, the prince of this
world is judged : Thefe are the true and faithful fayings
of God : We have through Chrift accefs, and may
with boldnefs come to the throne of grace, having him an
high-priefi who is touched with the feeling of our infirmi-
ties, and was in all things tempted like as we are : He
knew not only what it was to be hungry and thirlly
and weary, to be pained, and to die ; but he knew
what it was to come before the terrible tribunal of
God, and to be arraigned for fm, though not for his
own fin, and what it was to be fentenced and to meet
with wrath ; which gives to finners a fafe and refrefli-
ing (heltcr under him, as under the fliadow of a great
C^q q 2 rock
510 ISAIAH LIII. Verfe 8. Serm. 30.
rock in a weary land. This is the great defign of the
gofpel, to make offer of the benefit of thefe fufferings
to you, and to pray you in Chrift's flead to be re-
conciled to God. Now may God himfelf perfuade
you to It!
SERMON XXX.
Isaiah LIII. Vct/c 8.
Verfe 8. He was taken from pr'ifon^ and from judgment ^
and ivbo JJjall declare his generation ? For he was cut
off ont of the land of the li'ving, for the tranfgrejjion
of my people ivas he firicken,
Er' VERY flep of Chrifl's way to finners, and every
\j word whereby it is expreff , is wonderful : And
therefore it is no marvel that the prophet dvoth by way
of admiration put in this word, And who J): all declare
his generation ? We fhewed you that we conceive thefe
words to be thofe that exprefs the prophet's turning
of himfelf from Chrifl's humiliation to his exaltation :
He hath infilled long in fetting forth his wonderful
abafement, and humiliation, which thefe words im-
port, He was brought from prifon and from judginent :
Which look not only to his external imprifonment,
and to his coming to judgment before men, but alfo,
mainly and principally, to the (traits that he was
brought into, and his arraignment before -God's tri-
bunal, and fo to the caufe of his fuffering, to wit,
for the trayfgreffion of his people^ as the words follow-
ing hold forth, which was not the caufe of his cenfure
before men, but the procuring caufe of what he met
with from, and before God,
But
Serm. 30. ISJUHLUL Verfc S. 511
But though he was brought to prifon and to judg-
ment, to death and to the grave, yet they did not,
they could not detain him ; He luas taken, or as the
word fignifies, he was Hft up from prifon and from
judgment, being the fame word that followeth, He was
cut off' out of the /and of the living, which luppofes a
turn and change from his humiliation to his exalta-
tion, and thefe words, Who jhall declare his generation ?
let forth the unconceivable and^ unexpreffible glory-
that Chrifl is exalted unto. So Ads viii. 33, 35.
where thefe words are cited, it is faid. In his humilia^,
iion his judgment was taken away : That is, in the
lowefl (tep of his humiliation, his judgment, or that
to which he was adjudged, was taken from him, and
he was declared free. However, fmce in thefe words
our Lord's humiliation is implied, and his exaltation
expreffed as following on it, we think it fafefl to un-
derftand it fo. The words put together hold forth
the high degree of Chrifl's glorious exaltation, fo as
his generation cannot be declared ; He was taken from
prifon and from judgment, and glorioufly exalted in
another manner, and to another degree of glory than
either angels or believers are, or can be capable of:
For he that is exalted is God,.whofe generation can-
not be declared ; ' death having no more dominion
' over him,* and he ' having the keys of hell and of
* death :' In a word, we take this, ' Who fliall de-
* clare his generation ?* moft immediately to relate
to Chrifl's exaltation as Mediator, and to the glory
wherewith he was inverted, and to the dominion that
he hath over all creatures ; vet confiderinfr that the
prophet's fcope is to fet forth this as wonderful ; and
confidering that the firft (lep of his exaltation is his
refurretlion, whereby, as the apoftle fpeaks, Rom.
i. 4. he was declared to be the Son of God with power ;
his refurredion being fmgular in this refpe£l, that he
rofe by his own power ; and confidering that A*^s
viii. T^^. Philip, began to preach to the eunuch fefus
Chrift
512 ISAIAH LTII. Verfe 8. Serm. 30.,
Chrlfl; as the objed of faith : We think it reafonable
to conceive, that he preached Chrift to be God, from
this text, fo as the eunuch might have a folid foun-
dation for his faith ; and alfo anfwer the fcope, which
is to fet forth the wonderfulnefs of Chri(t*s love to
eled fmiiers, who being God, yet condefcended to
come thus low for faving of them. We may take in
his Godhead immediately, from which as the former
fteps of his humiliation received worth and efficacy,
i'o he was thereby fu Gained and born up under all thofe
fufferings whereby his people are faved.
From xhtfrft and fecond expreffions put together,
we (hall draw three doctrines relating to three main ar-
ticles of faith.
The I. whereof is this, That our Lord had a de-
liverance from, and viftory over the loweft and moft
pinching parts of his humiliation and fuffering ; fo
that though he was at prifon and judgment, yet he
was lift up from both, and had a glorious deliverance.
This takes in three things, which the fame grounds
will confirm, 1. That in his lowed eflate and (teps of
humiliation, he was fuliained, and carried through ;
fo that all the alTaults which he was put to endure
and encounter with from all his enemies, wicked men
and devils, did not overcome him. 2. That as he in
himfelf was born through and fuftained ; So in refpeft
of God's bar at which he was arraigned, he was ab-
folved and fet free : He fo came through by paying of
the debt, that he had an abfolution, as it is, i Tim.
iti. ult. Great is the myjiery of godlinefs ; God was mg-
nifejl in the fcjh, ju/iified in the fpirit : Our blefled
Lord Jefus being fullained by the power of his God-
head, was carried through in his fufferings, payed
the elefts debt, and received the fentence of abfolu-
tion, even as a pcrfon (to fpeak with reverence in fuch
a fubjed) having payed the debt for which he was
imprifoned, is abfolved and fet free. 3. It takes in
our Lord's adual delivery, he not only received the
feu-
Serni. 30. ISAJAH LIII. Verfe 8. 513
fentenpe of abfolutlon, but was aftually fet free ; fo
that a6 he was pleafed to put himfelf in prifon and in
llraitJ for us, fo he was brought from every ftep of
hi3^ humiliation, fro?n prifon and from judgment, from
deaih and from the grave ; he nailed the hand-writing
which was againfi us to his crofs, (as the apoftle faith.
Col. ii. 14, 15.) And- having fpoiled principalities and
powers, he made a Jhew of them openly, triumphiyig over
them in it : And as it i», i Cor. xv. at the clofe, he
took the fling from death, difarmed it, and trode
upon it : And there was neceffity for this, even fuch
necefiity, that it was impolfible it could be otherways,
as we have it, AQ:s ii. 24. // was impojjihle that he
could be holden of death. This will be clear if we con-
fider thefe things, i. The perfon that fuft'ered, he
was* not an ordinary, nay, nor a meer man, but God
man ; as is clear, A6ts ii. 27. cited out of Pfal. xvi.
where it is faid. Thou wilt not leave my foul in hell,
neither wilt thou fujfer thy holy One to fee corruption.
2. The end of Ch rift's fufferings, which was to fatis-
fie for the debt, of his people, there having been no
reckoning on his fcore or account, he being ftill in
God's favour, and his holy One in whom his foul de-
lighted all along his fufferings :' His fufferings being
for the fins of his elect, and he being to make appli-
cation of his fatisfaclion, and of the purchafe made
thereby to the ele6l for whom he fuffered and purchaf-
ed thefe things, by his intcrcellion ; there was a ne-
ceility that he fliould get the vitlory of all, other-
ways he (hould not have been a perfect and complete
Saviour, Able to fave to the uttermofl thofe that come
unto God by him, as the apoftle fpeaks, Heb. vii. 25.
Bui fuch a high priefi became us, who is holy, harmlefsy
undejiled, feparaie fromfinners, and made higher than
the heavens. 3. It is clear alfo, if we confider the
nature of the covenant, and of the promifes made to
him therein, upon his engaginjT and undertaking for
the elect, as particularly verfe 10. of this chapter,
' He
514 ISAIAH LIII. Verfe 8. Serm. 30.
* He fhall fee his feed, and prolong his days, his
* duration fhall be for ever; the pleafure of the Lord
* Avail profper in his hand, and I will divide him a
' portion with the great, and he fnall divide the fpoil
' with the (Irong :' Our Lord's exaltation and victory
over death being on the Lord's part conditioned to
him the Mediator, as well as he engaged to fuiTer,
hence it is faid, Pfal. ex. ' He (hall drink of the brook
* in the way, therefore fliall he lift up the head.*
The ufes are two, The 1 . whereof ferves for clear-
ing and confirming our faith in a fundamental article
of Chriftianity, without which it were both needlefs
for us to preach, and for you to hear or believe, and
that is, that our Lord Jefus fullered, and alfo got the
vidlory over fuftering, that ' he was raifed from the
* dead, and declared to be the Son of God with pow-
* er;' intimating, that juftice had gotten full fatisfac-
tion, in evidence and teftimony whereof he was de-
clared free, which is a main thing that believers have
to believe, even that we have an exalted Chrift, a
raifed up Saviour, who could not be detained by all
the eleQs guilt in prifon. 2. It ferves to be matter
of ftrong confolation, it puts life in all Chrifl's offices
and qualifications, and in all the promiies made to
believers ; to wit, that our Lord Jefus is a living
Chrifl, *• over whom death had no dominion,' and he
overcame it, ' now to die no more ;' fo that, as it is,
Heb. vii. 25. ' He is able to fave to the uttermofl
* thofe that come unto God by him, feeing he ever
' liveth to make intercellion for them :* There is no-
thing that a foul need or can defire, but it is to be
had in him : And if we look to particular inflances,
much confolation will arife from this ground; for 1.
Hath a believing fmner to do with accufations at the
bar of juflice ? Is it not unfpeakable confolation that
their debt is paid ? Hence it is faid, Rom. viii. 33.
' Who fliall lay any thing to the charge of God's
' eled? It is God that iuflifies j who fliall condemn ?
' Itv
Serm. 30. ISAIAH LITI. Verfe 8. 515
• It is Chrift that died, yea rather that is rifen again :*
It is that which gives proof of complete payment of
the elefts debt, and defiance to any accufations to
come againft the believer to his prejudice, becaufe
Chrifl hath not only died, but is alio rifen ; juftice
being well pleafed with his fatisfa(5lion, he is let out
of the prifon. 1. If the believer hath to do with
corruption, with the devil and with many enemies :
Is it not ftrong confolation that our Lord is rifen,
and that ' the prince of this world is judged,' that
Satan is trodden under foot ; and that ' he fhall an4
' mu(t reipn till all his enemies be made his foot-ftool ?'
3. Our Lord's refurredlion hath a twofold further
confolation with it to believers, i. It ferves to be a
ground for the exercifing of faith on him, that as he
is rifen, Rom. vi. fo may we expect that being fpiri-
tually dead with him to fin, we Ihall be raifed ivith
him to nciunefs of life. 1. It is a pledge of believers
exaltation and complete victory over death and the
grave, and over all enemies ; for Chrift being railed
as the common head of all believers who are his mem-
bers, they by virtue of his fefurredion, and by that
fame efficacy (hall be raifed ; and it is impoffibie that
they can lie under corruption. This is our great
confolation who are believers, and live under the gof-
pel, that we have not thefe things as a prophecy of
things to come, but as a plain hiftory of things in
part done, and by and by to be completely accom-
pliHied. 4. It hath alfo in it confolation in relpecl of
temporal difficulties. What are they all ? they are
not fure as Chrift's were ; and the day is coming when
believers ffiall have deliverance from them all ; and
therefore fmce our Lord is rifen, let no believers be
afraid of any changes whatfoever.
idiy^ Ohfernjc^ That our Lord Jefus being raifed up
from his ftate of humiliation, is inverted, and put in
a moft excellent and glorious condition, even fuch as
the prophet cannot exprefs, Who cp,n declare his gene"
Vol. I. Nc. c, R r r rulion ?
5i6 ISAIAH LIH. Hr/rS. Serm. 30.
rLition ? faith he. Who can declare how glorious he
^s now? look to two or three Icriptures to confirm
this, 1. That Eph. i. 20, 21. ' He hath fet him at his
* own right hand in the heavenly places, far above
' all principalities- and powers, and might, ^nd do-
' minion, and every name that is named, not onlv in
' this world, but alio in that which is to con^e, and
*■ hath put all things under his feet, and gave him to be
* head over all things' to the church.* Our Lord's
throne is exalted far above angels and archangels,
even out of fight. I'he 2il is, Phil. ii. 9. where hav-;
ihg fpoken of his humiliation, it follows, '■ Where-'
' fore God hath highly exalted him, and given him
' a name which is above every name, that at tlie
* name of Jefus every knee (hould bow, of things in
' heaven, and, ^r.' his exaltation is fuch as hath a
dominion and fupremacy with it over every name ;
He having J as it is. Col. i. 18. in all things the pre-
i'?ninency. The 3.'/ place is, Heb. viii. 1. ' Of the
* things v^hich we have fpoken, this is the fum, wje
' have fuch an high prielt who is fet on the right hand
' of Majefty in the heavens ;* where ChrilVs exalta-
tion is fet forth to be fuch as hath exalted him to the
right-hand of the MaJelK' on high.
Becaufe this is one of the great articles of our faith,
to wit, ' That Chrill rofe from death the third day,
' and afcended into heaven, and is fet down on the
' right hand of God ;' we Ihall add a little more to
clear it. And i. We (hould know that this exalta-
tion of our Lord is not to be underftood of his exal-
tation properly as he is God, in which refpect there
is no alteration in him ; though his declarative glory
was vailed for a time during his humiliation, yet in
himfelf, as he \vas God, he was dill glorious and
blelfed over all. 2. When we fpeak of Chrid's ex-
ultation as Mediator, and as man, we do not mean
that his. human nature hath lod the elTential proper-
ties of a cre;iturej as if now when exulted he were
wholly
8€rm. 3o: ISAUHLULVcr/eB. 517
*»vhoIly or only God ; or as if the properties of the hu-
man nature wer^ fwallowcd up in the Godhead ; this
would be inconfiftent with his being true man, and
would niarr and pbftruft our confolation exceedingly :
But his exaltation confifteth, 1. In the manifeftatiou
and declaration of the pcrlon that was humbled and
brought low, to be God omnipotent, onniiprefeiU,
all-fullicient, infinitely wife, powerful, juft, <lfr. For
though thefe properties agree not to the human na-
ture, yet they agree to his perfon, and they are mani-
t fefted to be in him without queftion. 2. The exalta-
tion of the human nature of Chrift-man, it is to an
unconceivable height of glory, fuch as the human na-
ture united to the divine nature is capable of, by very
many degrees beyond any thing that the elecl, whe-
ther angels or men are capable of; the perfonal union
making him capable of far more glory, and his excel-
lent otTices callin'j: for it. ?. This exaltation confifts
in his abfolute dominion and kingly power, which is
more obfervably, directly, and plainly manifefted iir
the days of the gofpel-adminillration than it was un-
der the law ; fo that now he is clearly known in re--
fpe^f of his kingly-office to be God in our nature,
cloathed with our flefii, and to be Iinmanuel, God
with us ; and that this Immanuel hath n/I f)owei»'ifi
heaven and earth committed to him ; he hath the keys of
hell and of death, and is King of ki/tgs, and Lord of
lords, is exalted far above principalities and powers, and
is given to he head over all thiw^s to the church. In
which refpecl that is mod properly to be underllood
when it is laid, that he is fet on the right hand of God ;
fo that now Jefus Chrilt, God and man in one perfon
is in the higheft glory, and in abfolute dominion,
neareft unto God, far above that which angels or
faints are capable of. As kings ufe to fet their great-
efl courtiers, and miniflers, whom they would honour
mot!:, on their right hand, and as Solomon fet his
mother on his right hand ; fo is our Lor4 fet on the
R r r 3 ri-rhi
5 1 8 IS J J A H LIII. Vcrfe 8. Serm. 30,
right hand of God in highefl glory. It is true, that,
as God, he hath an ablolutely lovereign and indepen-
dent kingdom ; yet, as Mediator, God-man, he hath
a difpenfatory kingdom next unto the Father in glory.
4. This exaltation confifts in Chrift*s being furnifhed
with qualifications fuitable to that glorious condition
wherewith he is inverted. And though thefe qualifi-
cations of the man-Chrift be not fimply infinite, yet
they are far above what we can conceive ; and the
qualifications of the perfon God- man are infinite, in
which refpect he is omnipotent, all-feeing, and infi-
nitely wife to provide every thing that may be for the
good of his church and people, and to prevent what
may tend to their hurt, he being omniprefent, ^c.
The 7<fes are three, i. This fhould waken and rouze
our fpirits to an high, holy, and reverent efleem of
Chrili ; he is God above all gods. King above all
kings ; he hath got a name above every name, that at
the name of Jefus every knee JJjould bow, not fuperfti-
tioufly when he is named, but holily and reverently
to think of him, and to worfliip and ferve him. We
conceive among many faults and evils in believers,
this is a root-evil, even low thoughts of the glorious
Chrifl ; fo that becaufe he hath become low to lift us
up, we are ready to think the lefs of him. But O {
that we could behold the glorious condition he is ex-
alted unto, and could look upon him as e'er long
we fhall, ' coming in the clouds with power and great
• glory, in the glory of his, Father, and all the holy
* angels with him ;* it would furnifli us with reve-
rent thoughts of him, tho' not to hurt faith and con-
fidence, yet to breed holy awe and reverence in us to-
wards him.
The id life ferves to fhew what a formidable party
they have to contend with, who flight our Lord Je-
fus Chrifl, what lofs they fuflain who lofe him, and
what a great aggravation their fm hath who fm againfl
him. Ye that flight, refufe, and oppofe him, do ye
know
Serm. 30. ISAIAH LIII. Verfe 8, 519
know whom ye refufe, and whofe dominion ye fpurn
againft, and how hard it will be for you to kick a-
gainft the pricks ? Do ye know your lofs who lofe
him, and how i? will aggravate your guilt who de-
fpiie him ? The more glorious Chrill is,, the greater
will the fm of the unbeliever be ; therefore beware
what ye are doing ; ye have a mighty great and ftrong
party to deal with ; and when the great day of his
wrath comes, and when he fhall appear in his glory,
how will you be able to abide the lead touch of it ? It
will aggravate your fm and heighten your mifery, that
he whom the Father exalted was undervalued by you;
that ye fcorned to take a direction from him, or to
fubmit to a cenfure drawn forth in his name, and faid,
at lead by your praftice, ' Let us break his bands
* afunder, and cad away his cords from us.* But he
* hath fet his King on his holy hill of Zion,' for all
that, and ' he that fits in heaven will laugh, the Lord
* will have you In derifion.* Think on it ferioufly,
and know that he is no mean perfon whom ye flight
and defpife ; and tho' this may now feem lefs than
other fins, yet it will one day lie heavy on your con-
fcience, above many, yea, above all other fins.
The 3<i ufe ferves to be a motive and encourage-
ment to them that hear this gofpel to receive Chrid,
and for the confolation of believers, who have receiv-
ed him. I. It ferves to encourage you all to receive
laim. He is no mean perfon that courts you, but
King of kings ^ and Lord of lords ; and if ye think it a
happinefs to be for ever with him, then let it move
you to clofe with him ; if ye do fo, ye fliall be made
glorious as he is glorious, a due proportion betwixt
the head and the members being kept, ye fliall fit on
the fame throne with him^ and behold his glory ; as he
prayeth, John xvii, / will that tbcfe whom thou hafi
given me, tmy be with me, to behold my glory ; this is
certainly a great privilege ; if Chrid be glorious, he
caUeth you to iharc with hira in the fame glory. 2,
520 ISA J A H LIII. Vcrfe 8. Serm. 3c.
It ferves for the confolation of believers, who have re-
ceived bini. Ye have an excellent Mediator, a molt
glorious Head afid Hufband, and a mod excellent
<io\vry, and yc ihall know it to your fuperabundant
iatisfaction and joy in that day, when, as it is, Pfal,
•xlv. Ye fliall be brought unto the Kintjj in raiment
of needle-work, and Jhii/I enter into the King's palace,
and Jhare of bis glory, and fee him face to face, and fit
with him oh his throne, even as he hath overcome,
3nd is fet down with his Father on his throne. La-
bour to be ftedfait in the faith and hope of this good,
glorious, and defirable day that is coming, when we
fhali not only fee, but partake of, and be fully and for
ever poffefled of that which eye hath not feen, ear hath
jiot heard, neither hath it entered into the heart of
man>ro conceive of.
3. }^rom the words, as we ejipounded them, ob-
fcri'C, That our Lord jefus Chrift who fuffered, and
was in his fuilerings brought very low, is God. We
fivA ordinarily in. fcripture, efpecially through the
l>*Q-w Tcllament, thefe three going together, 1,
Chrill's humiliation. 2. His exaltation following on
that. And 3, His Godhead. His humiliation is not
readily Ipoken of without his exaltation, nor his ex-
;dtation without his Godhead ; becaufe it is impoflible
to feparate Chriil's exaltation from his Godhead ; his
exaltation being the evidence of his Godhead ; and
the prophet's kope here being to fet forth Chrift's ex-
altation ; and Philip preaching of it to the eunuch
from this text, it is doubtlefs the contemplation of
Chriil's Godhead that occaiioncth this admiring ex-
clamation, Who Jhall declare /.'is generation? Which
we apj)ly, not fo much to the ineliablenefs of his ge-
jieration, sm to its i^eing an evidence that he is God.
'I'here are three or four ways whereby the fcripture
confirms this. Let medefire you, by the way, not to
look on this as a little momentous, or but a cofnmon
flpC^Tiiic. And fince there jire many fo igiiorant, that
wc
Serm. 30. ISJlAHUlLVirfiS. 5,21
\vc lliouki be afhamcd to tell, what \vc hear from foine
of you concerning the OoUhcacl of Jefus Chriii, \c
lliould take better heed to it, being a main pillar of
ChriAian religion, without which our preaching and
your taitli are vain ; for he is not htlievcil on at ail,
if ye relt not on him as God. But to prolecute what
we propofed, to wit, thole feveral wavs whereby the
feripturc conlirnis this truth ; and to this purpole coia-
fider, i//. The exprefs titles and names that are given-
to him in fcripture, and fome fcripturc-fayings of Uhn
which hold it forth ; of w.hicli we ihall Pive three in-
(tances, the firft • is that of, Ifaiah ix. 6, y. wherey,
when Chrift is prophefied of, it is faid, ' Unto us a
* Clhild is born, unto us a Son is given, and the go*,
' vernment fhall be upon his jQioulders ;' and what is
he? ' He fliall be called. Wonderful, Counfellor, the
^ mighty God, the everlailing Father, the Prince of
* peace ; of the increafe of his government and peace
' there fhall be no end.' Here we have thefe three,
his humiUation, exaltation, and Godhead ; his humi-
liation, ' Unto us a Child is born, unto us a Son is
' given. His exaltation, * Of the increafe of his go-
' vernment and peace there fhall be no end, upon the
' throne of David and his kingdom, to order it, and
' to eftabliih it with judgment and with jullice ;' and
his Godhead is interjccfed and put in betwixt thefe
two, in the names and titles given to him, ' Wonder-
' ful, Counfellor, the mighty God, the everlailing
' Father,* not as perfonally taken, but, as the word
fignifies, The Falbcr of clcrnit}\ from whom all things
have their being ; and for the famereafon, chap. vii.
14. he is called Inrmanuel, God iviih us. A 2^:/ place
is that of, Phil. ii. 6. ' Who being in the form of
' God, thought it no robbery,' he did God no wrong, ■
' to be equal with God ; he made himfelf of no re-
' putation, and took on him the form of a fervant,
' ts^f. Wherefore God alfo hath highly exalted him,
' and given him a name above every name, "isfc* A
3 J place.
523 ISAIAH Llir. Verfe 8. Serm. 30.
3c/ place, is that of, Ileb. i. 2, 3. ' God, who at fun-
' dry times, and in divers manners, fpoke in times
* pafl unto the fathers by the prophets, haih in thefc
* lad days fpoken unto us by his Son, whom he hath
* appointed Heir of all things, by whom alfo he made
* the world,* and what is he by whom he fpake to us ?
' who being the brightnefs of his glory, and the ex-
* prefs image of his perfon, and upholding all things
* by the word of his power, when he had by himfelf
* purged our fins, he fat down on the right hand of
* the Majefly on high.* There is much of Chrift's
excellency holden forth here ; he is the brightnefs of
the Father's glory, and the exprefs image of his per-
fon ; the beam of the fun is not liker to the fun*s light,
the imprefiion of the feal on the wax is not liker to
the feal, than the Son is to the Father, (nay, theiive-
lieft refemblances fall infinitely (hort of a full and ex-
ad refemblancej the Father and he being the fame
God, and he being compared with the Father, not
fnnply as God eflentially taken, but as the fecond per-
fon of the Trinity compared with him who is the firfl
perfon. O deep and adorable myftery !
A 2d way to clear and confirm it, is to confier his
works, oft-times joined with his name : the works of
creation, providence, redemption, and guiding of his
church. So we have it John i. i. hi the begining was
the word:, the fubftantial word of the Father, the Son
of his love, called the word, either as expreffing the
Father*s image, as a man*s word exprefleth his mind,
or becaufe as a prophet of the church he hath reveal-
ed the Father*s will. It is faid that this word was not
only with God, but %uas God ; and then follows in
feveral verfes together his works, the works of crea-
tion. All things were made by him, kc. the works of
providence are attributed to him, John v. 17. My Fa-
ther worketh, and I work, and the work of redemp-
tion, and his glorious going through with it, declare
hirai
Serm. 30. ISAIAH LIII. Vcrfe^, ' 523
him to be the Son of God ; for none but God could
redeem his church.
3^/v, For clearing and confirming of this truth, we
may take the exprel's confeflion of the faints in fcrip-
ture, whereon there is much vyeight laid, and I fhall
name but five or fix of their confellions, which to this
purpofe are exprefly and fully recorded. The firft: is
that of Matt. xvi. 16. Who7n do men fay that 1 am?
Peter anfwered, Thou art th£ Son of the living God ;
and Chrift fays, Blcffed art thou, Simon Barjona, f.efiy
and blood hath not revealed that unto thee, hut my Fa*
ther which is in heaven ; to let us know, that it is not
fuch a little thing to believe Chrifl's Godhead as
many take it to be ; and then he calls himfelf the
rock on which his church is built. Chrift's Godhead is
the foundation of Chriftianity. A 2d is John i. 49.
in Nathanael's words. Chrifl tells him, Before Fhilip
called thee, when thou waji under the fig-tree, I favj
thee; and he having got this p«oof of Chrift's omni-
fcience, prefently breaks out. Rabbi, thou art the Son
of God, thou art the King of Ifracl; and that is the
lirft thing his faith evidenceth itfelf in. A 3^ place is
John vi. 6'], 68, 69. where, when Clirift is faying to
the twelve. Will ye alfo leave me? Simon anfwered.
Lord, to whom fl:)all we go, for thou hafi the words of
eternal life, and we believe and are fure, that thou art
the Chriji, the Son of the living God, There is much
in thefe words. We believe and are fure that it is fo.
A ^th place is, John xi. 27. and it is Martha's con-
feflion. Tea, Lord I believe that thou art ChriJl, the
Son of God, which foould come into the world. The
^th place is that of John xx. 28. when Chrift bids
Thomas reach hither his hand and put it into his fide,
his glory ihincs fo full in his face, that he cries out.
My Lord, and my God, and his faith is fummed up
and comprehended in that. The laft place that we
Ihall name is that of Acts viii. 37. and it is the
Vol. I. No. ;:. S f f eunuch's
524 ISAIAH LIII. Verfe 5. Serm. 30.
eunuch's confefTion, / believe that "Jefus Chrijl is the
Son of God, which is the Turn of his faith.
The ^tb and laft way of confirmation of this great
truth, is drawn from the worfliip which is due unto
him, and hath been given unto him. He is the object
of faith, John xiv. 11. 7^e believe in God^ believe alfo
in me. He is the objed of prayer, -A6ts vii. 59. They
Jioned Stephen calling upon God, faying. Lord Jcfus re-
ceive my fpirit : And frequently clfewhere in fcripture
he is prayed unto ; tho' thefe two are not too curiouf-
ly to be feparated.
Ijfe I. The firft ufe ferves to ftrengthen your faith
in this, that our Lord Jefus Chriil who fuffered for
fniners, and is offered to them in the gofpel, is God
equal with the Father, and fo he is to be clofed with,
and refted on as the brightnefs of the Father's glory.
The reafon why we would have you confirmed in the
faith of this, is not fmall ; for it is a mofl neceffary
thing, and v/ithout the faith of it, all the work of our
falvation will hang loofe ; neither can we have any
claim to eternal life ; and therefore we defire you par-
ticularly who are ignorant hearers, and who have the
name of Chrifl often in your mouths, and yet know
not what he is, to know, remember, and believe,
that he that is the Son of Mary, is alfo the eternal
Son of God, being God before he was incarnate, and
before the world was made, and the maker of all that
was made.
Ufe 1. The fecond ufe ferves to let you know, that
tho' it be a raofl neceffary thing to be confirmed in
the faith of this truth, that Chrift is God, yet it is a
greater difficulty to believe and be perfuaded of it,
than the mofl part take it to be ; many fad proofs
whereof we have in peoples words, and more in their
pradice. Flcflo and blood, faith Chrift, Matt. xvi.
hath not revealed this unto thee. It is a wonder whence
fo many peoples faith comes, who never found any
the leail difficulty in this j and it is a wonder that fo
few
Serm. 30. I S J IJ H LIU. Ver/e S. 425
few are thoroughly grounded in the faith of it; fo
that if they were-called and put to it, they durll not
give their oath that he is God ; yea, if we would look
on a Uttle further, we fliould find, that the faith of
this is but fcarce amongft us, not to fpeak of the grofs
ignorance of many, who will fay when aflvcd, that he
is not equal with the Father, or that he was made
God, and other fuch-like expreflions will they have,
that are abominable to be once named amongll Chrif-
tians ; men, through their ignorance, falling into
damnable herefies on the matter, and yet not knowing
that they do fo. As if our blefled Lord were made a
God, and net the fame God with the Father ; for the
proving of him to be God, proves him to be the fame
God, there being but one God.
Ye fhould confider for convincing you that it is
thus with many of you, i. The little fear that is in
men and women of the majefly of Chriit as God ; they
durft not walk with fo little -fear of him, if they be-
lieved indeed that he were God. What made the
Jews with the fcribes and Pharifees to fpit upon him
and defpife him ? but becaufe they wanted the faith of
his Godhead. And have not ye the fame nature in
you ? Ye live in a place where the faith of Chrifl's
Godhead is profefled, and is notqueftioned ; but your
praclice fays to beholders, that ye believe it not, be-
caufe ye fear him not. 2. That your fouls do fo little
welcome the offer of the gofpel ; that tells that ye be-
lieve him not to be God. 3. That ye do not place
your happinefs in believing on him, and in the way
of holineis ; ye fay in effect, of what ufe is Chrift ?
ye care not for him. Hence it is that fo many live
contentedly without him, and are not felicitous about
the enjoying of him. 4. Even in believers there is
much unbelief of this truth, which is fadly evidenced
by this, that they do not fo blcfs themfelves in him,
and that they do not fo reckon themfelves to have got
a good portion, and to be "made up in him, as David
Sff2 doth.
526 ISAIAH LIII. Vcr/e 8. Serm. 30.
doth, Pfal. xvi. where he faith, and holily glorieth,
T/je lines arc fallen unto me in plcafant places^ &c. and
by the frequtnt difcouragement that is incident to be-
lievers, as if Chrift had not the guiding of then\, and
of what concerns them, or could not guide all things
well enough for their good. If he were believed to
be God, it would qualh temptations, banifli difcour-
ai^ement, comfort under croffes, fweeten every condi-
tion, induce to holinefs, reflrain from fm. And in a
word, it cannot be told what is contained in this one
truth when folidly believed. For what can poffibly be
wanting to the believer in him that is God ? He hath
the fulnefs of the Godhead to fupply whatever they
want, and fuitains the relation of a hufband to the be-
liever to make it good to them. And he is furniflied
with fuitable qualifications to make the application
thereof. What then could be wanting if this were
thoroughly believed, that he is God ? Let me fay it
to you, the faith of this would provoke to more holi-
nefs, and to fhidy more the power than the profeffion
of religion, and would help us to live a more comforta-
ble life in every condition.
SER-
Scrm. 31. ISAIAH LIII. Verfe 8. 527
SERMON XXXI.
Isaiah LIU. Verfe 8.
Verfe 8. He ivas taken from prifon, and from judgment ^
and who JJoall declare his generat'mi ? For he luas cut
off out of the land of the livings for the tranfgrsjfion
of my people '■jjas he ftricken.
THESE words are a proof of that which we dlf-
courfed in the letlure concerning Chrift's won-
derful love to his people, than which no man hath
greater, that a man fhould lay down his life for his
friend ; but he hath commended his love to us, in
that while we were yet enemies he died for us. ^
This is the great commendation of Chriit's love,
and what will he refufe to his people, who in his love
hath done fo much for them ?
In the former part of this verfe, we fhewed that
there was a hint given of Chrift's exaltation, of the
exaltation and glory of the Mediator following after
his loweft fuft'erings. An ineffable and inexpreffible
glory, which the prophet rather paffeth with a fort of
filence that infilteth on the declaration of it. Who fid all
declare his generation ?
We come now to the lafl: part of the words, ' For
* he was cut off out of the land of the living, for the
■ tranfgreflion of my people was he ftricken.* They
are added as a reafon of the former, and the one part
of them is a reafon of the other. He faid before.
Who Jhall declare his generation? Who can fufficiently
declare and unfold, how glorioufly the Mediator is
exalted :
528 ISAIAH LIII. Verfe 8. Sei;m. 31.
exalted : And he gives this fo"r the reafon of it, For
he was cut off out of the land of the living ; the fum of
■which is, tluit he humbled hiiiifi^lf, therefore God
hath highly exalted him, as the apoftle reafons, Phil.
ii. 9. So that this is not added as being polterior to
his exaltation but as a reafon fliewing the connedlion
of his exaltation with his humiliation. And lell it
ilio'ild be a Humbling to any, that this glorious per-
fon fulfcred death, he gives the reafon of that alfo,
which (Irengthens the reafon of his exaltation. For the
tranfgreJJio7i of my people was he firicken ; or, as the
word* is. The flrcke zuas on him, he fuifered not for
any wrong in himfelf, but for the fins of his own elecl
people. The firit' particularly looks to Chrill's death,
which was a prophecy in Ifaiah's time, but is now an
hiftorical narration to us, we having the gofpel as a
commentary on it. To be cut off out of the land of the
living^ is to have an end put to the natural life, which
is ordinarily done by death. But cuking off here fig-
niiies to be taken away, not in an ordinary, but in
an (extraordinary way, to be removed by a violent
death, by the ftroke of juftice.
We may make thefe two obfrvations for the con-
firmation gf tv.o articles of our faith. For looking on
it, I. As a prophecy, we may obferve. That our Lord
Jefus behoved' to fulFer and die ; it was prophefied of
him. That he JJjall be cut off out of the land of the liv-
ing. And Dan. ix. 26. it is plainly and clearly
affcrted, that the Mcfftah ffould be cut off, which be-
ing compared with the hiftory of the gofpel, we have
it as a truth fulfilled ; for our Lord Jefus was cut off,
and as he himfelf fays, Luke xxiv. // behoved him to
fuffer thefe things, and to enter into his glory ; and fup-
pofing the ele6l to be finners, and the cuffe to be
added to the covenant of works. The day thou eatc/i
thou jhalt furtly die; fuppofing alfo the Mediator to
have engaged, and undertaken to fatisfy juflice, and
undergo that curie for the elect, there was necelfity
that
Serm. 31: ISAIAH LIII. Verfe 8. 529
that he Ihould die; as it is, Gal. iii. 13. Chrljl hath
redeemed us from the curfe of the law^ being made a
curfe for us, which curfe was evident in his death ; for
it is written, Curfed is every one that hangeih on a tree.
1. Obferve, That our Lord Jefus behoved to die a
violent death, and not an ordinary natural one ; which
this expreliion, and that other in Dan. ix. clearly
hold forth ; and confidering that his finlefs nature
was not liable to death, and that he had not thofe prin-
ciples of dying in him, difpofing him to die, that we
fmful miferable mortals have in us ; and confidering
withal that the Lord Jehovah was (to fpeak fo) pur-
fuing him as finners furety at the bar of jufiice, it
was me^t, yea neceffary, that our bleffed Lord fhould
not die an ordinary death as men die ordinarily,
through weaknefs or ficknefs on their beds, but a
violent death.
Vfe. It ferves to be a confirmation of this truth,
that the Meffiah behoved thus to die ; therefore we
fay in the belief He fuffered under Pontius Pilate, zaas
crucified, dead and buried; which fliews, ift. The
reality of his fatisfaftion, and the compleat payment
that he made to jufiice, when he lays down that price
which the finner ought to have laid down, idly. It
fhews the reality of our Lord*s fufFerings, and that
they were not imaginary, but that as he was a real
and true man, fo his fufferings were mofl real ; his
foul was feparated from his body, tho' the union be-
twixt both his body and his foul and the Godhead
continued flill. Z^ly-> It holds forth a proof and con-
firmation of our faith in this, that our Lord Jefus is
the MefTiah that was prophefied of, and promifed, in
whom all the fuffeiings in his foul and body that were
fpoken of, to go before his death, were accomplifli-
ed, and in whom this was alfo accomphfhcd, that, he
was cut off out of the land of the living. So that if we
look rightly on the fcriptures, our Lord's fufferings
will be fo far from being matter of ftumbling, that
they
530 ISJUHUIL JW/e^. Serm. 31.
they will rather be a clear, convincing, and an evi-
dent proof, that Jefus of Nazareth is the true Mefliah,
and that in him, all that was fpoken concerning the
IVIefliah is fulfilled and come to pafs.
It is matter of great confolation to believers, that
our Lord Jefu?", who is now exalted, died, and fo
death is fpoiled, and there needs not be any great fear
for them to engage with it. This Ia?2d tf the living is
not their reft, within a little they muft be gone hence ;
our Lord was cut off from it, and that by a Ihamefui
death, on the behalf and for the fake of others, and
not for himfelf ; and therefore his death cannot but
be made good for them for whom he underwent it,
and their petty fulierings need not much difturb them.
Thefe plaineft truths that are moft ordinary have in
them much fpiritual fap, juice, and life, to ftrength-
en faith, and to furnifh confolation to believers : And
if they were rightly underftood, and fed upon by
iaith, O how lively might they be ? And were there
no more but thefe two words in the text, O how much
confolation do they yield in life and in death ? Our
Lord is gone before believers, therefore they may be
greatly encouraged to follow him.
The lalt part, or the laft thing in the words, feems
to have fome more obfcurity in it, and therefore we
Jhall infift the more in opening of the fame.
For the tranfgre/Jion of my people zvas be Jlricken.
Thefe words do not look to the reafon why Pilate and
the priefts condemned him ; for they had no thought
of the fins of God's people; though Caiaphas Hum-
bled, as to himfelf, by guefs, on a prophecy of his
dying for them. But they give a reafon why he was
cut ojf out of the Itmd of the living ; and look to the
court and tribunal of God*sjullice, before which he
was Handing, and by which he was to be fentenced to
death, for the tranfgreffions of God's people, and alfo
abfolved ; he was thus ftricken in refpect of God's
purpofe and defign.
For
Serm. 31. ISAJAH LIII. Verfe 8. $?> i
For clearing of tbefe words, it may be enquired,
I//, What is meant here by ?ny people 'f idly^ What is
it to hejiricken ox /mitten for them ?
For the i/?, My people, it is a difcriminating or dif-
ferencing of fome from others : And therefore, by
my people here is nor meant, i/?. All the world, or all
that ever lived and had a being, we find not any where
in fcripture that thefe are calltd fny people^ or God's
people; but whenever w^ /)C(3/>/<r is fpoken of, it is ufed
to fet land-marks betwixt his people, and other people
that are not his, as John x. 26, 27. ' Ye believe not
' becaufe ye are not of my fheep, my fiicen hear my
* voice, and I know them,' which fuppofeth that fome
are his, and others not fo his ; and fo my people cannot
be all the world. Neither idly^ can it be meant of
the whole vifible church, who in refpeO of the exter-
nal adminiftration of the covenant, are fometinies call-
ed his people, as all Ifrael are. There is a narrower
boundary drawn, John x. 26. where they that were
only externally in covenant with him, of them he fays,
Tc arc not 7ny JJr^ecpj to (hew, that his reckoning there
mud not go upon external profelfion ; and verfe 16.
fome that were not for the time profefiing themfelves
to be his people, are reckoned ; Other fl:>eep I have
ivhich are not of this foki^ them alfo I miijt bring in.
Nor 2)^ly, can it be limited to them that were adually
converted and believers; for he fays, as I juft now
hinted, that ' he hath other flieep that are not yet
* brought in,* and he is faid, 'to gather together in-
' to one the children of God that were fcattered
' abroad,' John xi. k,2. So then, by ?7iy people muft
be underflood thofe who in God's eternal purpofe are
feparated by the decree of elet^ion to be his own, even
thofe whom he hath chofen to glorify himfeif in and
by them through his grace, and to glorify them with
himfeif; even thofe fpoken off, John xvii. 6. Thine
ihcy ivere, and thou gave/} them me. I'hey are the peo-
ple who were tranfaCted for in the covenant of redemp-
VoL. I. No. 5. T t t tion.
533 JSAJAII LIIL Vcrfc 8. Serin. 31.
tion, anJ that were given by the Father to the Son,
to be redeemed by him ; it was for their ^im, even
for the fins of the ele(^'t, that our Lord Jefus wa^
flrickeiu
As for the 2J, "What it is to be Jirichcn for their
ir.inj\niJion\ the meaning is, tlie meritorious caufe of
their (Iroke was on Chrill, which intimates to us, that
his fufFerings and death were procured by the fins of
th.e eled of God; his drake, or the firoke that was
upon him, as the word is, was the amends that juftice
j^ot for their fins. In a word, the ilroke that the e-
leds fins procured and merited, ' Took him out of,*^
or away from, ' ths kind of the living,, brought him
' to prifon and to judgment, and made his foul an
* olfjring for fin:* Neither can this beotherways un-
derftood, for it is not faid that for their good, or for
their behoof onlv, or to be an example and pattern
of patience only to them, he was ftricken, as feme
|];rolly erroneous and profane men expound the words,
but for their traifgrdjion ivas he Jlricken^ that is, it
was their guilt, which he having undertaken and en-
p-aged to fatisfy for, made him" liable to this (Iroke.
In this part of the words thus opened, we have two
notable points concerning the covenant of redemption.
1. The party for wdiom it is contrived and intended,
and that is the elecl, or God's people. It is not all
\.\\Q world, nor all the vifible church-members that
God tranfa6led forjn the covenant with the Mediator,
but im people^ the elect of God ; they were fo confi-
dered in the tranfaclion and in the execution. 2. The
great price that was fought or required, that was of-
fered, and that was agreed upon for the redemption
of the eleci:, to wit, the death of the Mediator, even
his dying the curled death of the crofs ; this is the
fum, for the tianfgrefiions of God's people, the firoke
was upon him ; God's defign being to glorify his grace
in the falvation of fo many, fin having intervened to
bring them under the curfc j there is upon the one
part
Serm. 31. JSjIIAH LTII. Verfc n. c^,-,
part the Lord's giving of them to the Mediator to be
redeemed by hiii), and upon the other part the Medi-
ator's accepting of them on the terms pr^'^pofed, he is
content to fatisfy for them, to take the flroke on him-
fe!f deferred by them, thcit they may go free ; each
of tliefe may be oonfidered feveral wavs lor furnifiiing
of fvveet doclrincs.
I. From the firft: of thefe obfcrvc, that thefe are
fome differenced from others in refpeft of God's piir-
pofe, fome chofen of God for his people out of the
red of the world. From hence it is, that fome are
God's people ere they be born, and ere Ghrifl die for
them, John xvii. 16. Thine they %vere^ and thou gav'
e/l them me : I'hey are fuppofed to be God's people In
fome peculiar refpccl, ere they be given to ChriO: to
be redeemed by him. In a word, the Lord hath an
elecl people, or a people chofen to falvation in his
eternal purpofe and decree, an elefl people, or a
people chofen out of the world, which in ^his rcfpcft
others are not his people, or are not eleded. There
are four qualifications or properties In this doftrine,
which will ferve to clear it: i. V/hen we fay there
is fuch a decree of election, we fay that it is a difcri-
mnatlng or differencing decree, wherein or whereby
there is a taking of lome, and not all ; a taking of
one, and a leaving another ; taking of Ifaac, and a
leaving of Ifhmael ; ^ taking of Jacob, and a leaving
of Efau ; as it is Rom. ix. And this difcrimination or
differencing, hath thefe four fteps, i. There is a dif-
ference in God's purpofe, in refpcft of the end, wliile
all men are alike before him, fome are defigned x?i
eternal life, and others are rot ; therefore, Matt,
XXV. 34. It is faid, Co?ne ye hLfJed of my Father^ in-
herit the kingdom prepared for you from the foundalion
of the isjorld ; And in this refpeft the hook of life is fi\id
to be opened^ Rev. xx. 12. 2. M'his difference is in
refpect of God's offering and giving of them to the
]\Iediator in the covenant of rcdcmntionj whcreiii
T t t 2 fome*
534 ISAIAH LIII. Verfe 8. Serm. 31.
fome, and not all, are given to Chrift, John xvii. 2.
That he Jhould give eternal life to as many as thou haft
given him out of the world : Where it is clear, that fo
, many are given to him in reference to whom he is to
exercife his offices. 3. There is a difference made in
relpect of Chrifl's undertaking and executing his offi-
ces for them, he accepts of them, John xvii. 9. For
iheir fakes I find if y mjfelf I have feparated myfelf to
the office of Mediator, and do offer myfelf for them,
that they alfo may befandifed; and I pray for them^ I
pray not for the world: It is of them that he maketh
that fweet account, John vi. 39. This is the Faihers
ivill that fent tne, that of all that he hath given me I
fhould lofe nothing, but fJjoidd raife it up again at the lajl
day : And of whom he faith, John x. 28, 29. I give
unto them eternal life, and they Jhall never per ifh, nei-
ther floall any man pluck them out of my hand : He
anfwers, and is accountable for them, and for them
only, but for none other as being redeemed by him,
and to be made partakers of his glory. 4. This dif-
ference is in refpeft of the promifes made upon God's
part to the Mediator in favour of the eled, and of the
benefits that flow to them from the covenant : He hath
not promifed to jullify all, nor to make all believe,
but fome only. He, as it were, faith to the Mediator,
thefe I give thee to be redeemed by thee, and on the
laying down of thy life, and fatisfying for them, I
promife to make them believe, and that through faith
in thee, they ihall be juftified, therefore faith Chrift,
John vi. 44. Murmur not among yourfelves ; no ??ian
can come unto me, except the Father who hath fent me
draw him : And who are they that ffiall believe on
him? See verfe T^y. ' All that the Father hath given
* me fhall come unto me, and him that cometh I will
* in no wife caff him out,' but will make him dearly
welcome : And verfe 45, ' Every one that hath heard
* and learned of the Father cometh unto me;' and
John xvii. 2. ' That he fhould give eternal hfe to as
* many
Serm. 31. ISAIAH LIII. Ver/e 8. s^c;
* many as thou haft given him.' Thus ye fee what is
meant when we call this a diftinguilhing decree. 2.
We fay that it is a definite decree, both in refpecl of
them that are numbred, and that is, fo many, and no
more ; and alfo in refpcft of fuch a man and fuch a
woman in particular, in fuch a place, and not all per-
fons ; for they are all particularly defigned, and are
therefore faid to be written in the Lamb's book of life.
It is not all who are forefeen to beheve who are eleft-
ed, as if election did follow believing, as the caufe of
the decree ; but it is fuch a number whom the Lord
engageth to the Mediator to draw, to teach and make
them believers. 3. We fay it is a decree that is free y
as to all merit in them whom it reacheth ; and it is
free in thefe three refpefts, i. In refpe£l of any thing
in the perfon or perfons elecled, who are fuppofed to
be lying as the reft of the world ; therefore it is faid
of Jacob and Efau, Rom. ix. 11. The children being
not yet born, neither having done good or evil, that the
piirpofe of God according to eledion might ftand, &c.
That is, God refpe<5led not the doing good or evil in
his electing of the one, and pafting by the other. 2.
In refpeft of Chrift's fatisfa6lion and redemption,
which prefuppofeth this decree to be, and is the means
by which it is accompiiftied, fo that we are redeemed
becaufe we are elected. The eled were God's people
when Chrift did undertake and engage for them ; and
in this refpecl eleftion is a fountain-grace, and Chrift's
death is not the caufe of eleftion, though it be the
caufe of all the benefits that follow upon it. 3. It is
free in refped of God's abfolute fovereignty, who a6ls
herein according to the purpofe of his own will, hav-
ing no reafon without himfelf, as it is clear. Mat. xi.
* Even fo Father, becaufe it feemed good in thy fight ;*
And Eph. i. 1 1. ' Being predeftinate according to the
* purpofe of him, who worketh all things according
* to the counfel of his own will.' As the potter hath
power over the clay, and makes of the fame lump one
vefTel
Si6 ■ rSAUHUU. VcrJl'S, Serni. 31.
veflel to honour, nncTanother to difhonour as he pleaf-
cth ;' fo the Lord acts mofl fovereignly in the decree
of eledion. 4. W'e fay that this decree is abfolute
and peremptory ; which is not fo to be underftood as
if it admitted of no means in the execution of it : But
this is the meaning;, that the performinc; and bringinc^
'cibout thereof depends on nothing without God, nei-
ther can it be poflibly frudrated. Thefe flieep can
never be plucked out of his hand, neither can they
perifli, but mud needs all and every one of them adu.
ally enjoy that which it decreed for them by his de-
cree, elfe they could not be called God's people, if
they might not be his. Thus you fee what is the
meaning of thefe words r::y people^ that is, his elecl
people in or by tl)e decree of election.
I fliall briefly give you fome few grounds from fcrip-
ture to clear and confirm this truth : The 1. whereof
is taken from the names that the people of God have,
from the expreflions that are ufed in making mention
nf them in fcripture, which wall infer all that hath
been faid. As namely tliey are C2i\\tdi my fbeep, John
X. his iheep that he knows, by name, \vhich cannot
be otherways ; they are called the elcdion of grace,
Rom. xi. 5. ' At this prefent time there is a remnant,
' according to the eleftion of grace;' and verfe 7.
' Theeledion hath obtained, and the reft were blind-
* ed :' It is impolllblc but the eleci muft obtain, there
being an infeparable connexion betwixt the decree;
and the end thereof; they are faid to be ivritten in the
LamJj's bock of ifs before the foundation of the iporld,
before there was any mention of themfelves, or con-
fideratlon of ought in themfelves, they are faid to be
loved and beloved, and ordained to eternal life, Ads;
xiii. 48. As tnanf as ipere ordained fo eternal life, be-,
lleved, where believing is niade a fruit and etiedl of
this decree of eledion, it is fo fiir from being a caufe
^hereof; they are cA\ed b/e//ed of the Father, Matt,
XXV. and thofe whom he blelfeth cannot but be bl '*•
Serm. 31. ISyllAHUlL Vafc S. ss?'
fed ; they are called fuch as are given to Chn/}, hold-
ing forth a peculiar diiFerence of them from others ;
they are called the people, ivbom he foreknew and pre-
dcftinalcd^ Rom. viii. 29- ' V/hom he did foreknow,
* them he did predeltlnate,' Ij^c. and Rom. xi. 2.
* Cod hath not calt away his people whom he fore-
* knew :' Every one was not fo foreknown ;- for Chrilt
will fa V to many at the great day, depart from me ; I
never knezo you. Titles and names of this kind a^c
frequent in the fcripture, whereby God diltinguiflieth
fome from others, which luith its rife from God's pur-
pofe and decree of cledion. A id ground is takc;i
from the oppofition which the fcripture nu •■.tth be-
twixt the eltil and others who are not elc»:leil, which
Ihews clearly that election cannot be underliood ot all,
as if there were a general and conditional eleclion :
Hence it is faid, 'j'aiob have I Icvcd^ and F.fait have I
hated \ the ele<iting of the one is oppofed to the reject-
ing of the other : So John x. the Lord fays oF lome.
That they are his Jheep, and of others, They are not ?:jv
jheep : And Rom. ix. the apoiUe fpeaks ol" fome ' vef-
' fels of mercy which are before prepared for glory,'
and of fome ' veifels of wrath fitted fur deltrudion :'
And 2 Tim. ii. 21. fome are faid to be vc/Jlb cf ho-
nour, fome of diJJjc'nour ; fome are ordained to eternal
life-. Ads xiii. and * ibme are ordained of old to that
' deftruction, as Jude fpeakcth ; k>v>^e are ' written
' in the Lamb's book of life,' and fome not. Rev.
XX. and wherefore is all this fpoken ? but to let us
know that God hath fieclv and fovereignly in his de-
cree put a difference betwixt fome and others, which
as it began, if we may fo fpeak, in God's eternal pur-
pofe, fo it will continue in the event ; which is a 3J
ground of confirmation ; and it will be clear, if wc
compare God's purpofe and decree with the event and
effed ; lor as a thing is in the event and effed, fo
God intended and purpofed in his decree it fliould be ;
thus ihii Lord's fmal fentence at the day of judgment,
is
533 ISAIAH Llii. icrjc o. . .rm. 31,
is but the refult of his eternal purpofe : The book of
life containing the names of all the elect was written,
before the eledl exifted ; and as it is faid, Ads xv.
' Known unto God are all his works from the begia-
' ning,' fo In a fpecial manner, and in a peculiar
way this great work of redemption, and they that
were to be redeemed were particularly known and
written down in the book of God's decree ot eledion.
Hence it is faid, Rom. xi. 7. ' Ifrael hath not obtain-
' cd that which he feeketh for, but the eledion hath
« obtained ;' and John vi. 37. ' All that the Father
' hath given me, fhall come unto me :' And John x.
28. ' I give my fheep eternal life, and they (hall never
perlfn.* There is Rom. viii. 30. a bleffed harmony
of things from God's purpofe and decree of election,
even to eternal glory, which is the refult of election :
And it being very clear that fome are admitted and
owned by Chrifl in the great day, and others not ; this
makes it clear, that there was a difference in the de-
cree betwixt thefe fo admitted and owned before the
U'orld was, and others not owned nor admitted; ef-
pecially confidering that this difference at the great
day cf judgment is drawn from the decree of eledion.
Matt. XXV. ' Come ye blelTed of my Father, inherit,
* the kingdom prepared for you before the founda-
*■ tion of the world was laid :' As if the Lord had faid,
there was a purpofe and defign of bringing you to
heaven before the world was. A 4//? ground is taken
from the nature of God's covenant of redemption,
which holds forth clearly the truth of this dodlrine
concerning eleftion in all the Ifeps of it. As i. In
God's making the offer and gift of fome to the Medi-
ator ; it is only fome that he gives, and not all. 2.
In Chrifl's acceptation of the otTer and gift : He prays
for fome, he fandifies himfelf for fome, and for fome
he fatisfies, and not for all. 3. There is not a pro-
mife in all the covenant of redemption, whether it
be of grace or of glory, but it is intended for the ele<^
only,
Serm. 3 r. ISAIAH LTII. Verfe 8. 539
only, and not for all. ' I give unto them eternal life,
and they fjiall never perifh,* John x. ' Thy people
' fhall be willing in the day of thy power,' Pfal. ex,
3.' Chrifl's undertaking' is for them only, John x.
' Other (heep I have, which are not of this fold, them
' alfo I mufl bring in :' There is a neceffity for the
bringing of them in and no other, becaufe he under-
took for them and for no other. We the rather take
notice of, and infill fo much on this, becaufe it will
much ferve to clear the following dodrine concerning
the redemption of the ele£l ; for if there be a diftin-
guiHiing of them from others by the decree of eledion,
then there muft be a diflinguilhing of them from others
in Chriil's laying down of his life for them and not for
any others : Election is the key of all : There is fuch
a people, and they are the obje£t of the covenant of
redemption, whofe good is fought after and agreed
upon therein, and not any others.
life I. It ferves for the confirmation of an important
truth, and we would not have you to think little of
any part of truth. We Ihall not here follow the fub-
tile cavillings of adversaries againft this truth, only we
would have you confirmed in the faith of it : For 1.
If ye be not clear and eftabliflied in the faith of this
truth, ye will be in great hazard, not only to have
your evidences clouded, but to obllru6l and Hop the
whole current and trad of grace, fo that grace fliall
be a common thing, heaven and happinefs ihall go by
guefs, redemption fliall be univerfal, Is'c. But let
this trath be once eflabliflied, that God hath a pecu-
liar people for whom the Mediator tranfaded, and
thefe errors will vanifli and fall to the ground. For
it is the love of eledion from which all the reft of the
benefits that come to the eled flow ; and this love is
peculiar, therefore there cannot be a common appli-
cation of it. It is the peeuliarnefs of grace that com-
mends it to the fouls of believers, and makes it won-
derful to- them : That God fliould have taken notice
Vol. I. No. 5, U u u of
540 ISA I J H Lirj. Ver/e 8. 3erni. 31; ,
ol" them, tliat were by nature fcparute froni Cod as
Veil as otlitrs ; that their cafe being connnoii, liis l.uve
ilioiild be peculiar, is indeed juft and gi;eat inatCeT of
.wonder; hence comes in that long. Rev. v. 9. ' Thou
* had redeemed us to God by thy blood, cut.of eveiy
* kindred, and tongue, and people, and nation :-
Kol all of every nation, people, tongue and kindrecj
arc redeemed, but Tome out of every one of thefe.
Let this then be received as a folid truth, that the
Lord in his eternal purpofe hath made a difference ancj
reparation of fome from others, which is the great
ground of the title that God hath to thefe fome. ■;,,
2J/)', Cleai'nefs in this truth ferves to keep the
liearts of Gpd's people in. awe of him, to lift himjup
very high in' their elteem as fovereign over the crea-
ture: And, if any fhould quarrel with God and fay^
%Vhy did God fo ?. That of the apolUe comes well; in
for an anfwer, JVbo art thou, man^ thai rcplicji a^
gciinft God? It is his fovereign pleafure who is fupl-etne
potter, and hath power overthe clay to jnakc one vtfjeL
to honoWy and einotber to dijhonoiir. When the loul
cloth thus conceive of God as having all mankind be-
fore him as' a lump of clay, and choofnig put of ir,
and writing up one man and not another, it mull
needs in a tranfport of admiration fay, ,'0 !. what a
great and fovereign God mull he be, who did deter-
mine and writedown the eternal condition ol men be-
fore ever the world wa.s !
3^/;', Thisy/r//'preacheth to the people of God won-.
derful grace, when they, having got their calling and
cleclion made fure, come in and read their names
\vhich v^ere in God's decree of election before they
liad a being. And 2. It is to them matter of exceed-
ing great .confolation. i'V/y?, I. fay, it preacheth won-
derful grace that freely choJ'e them. ; and that when
thoufands pf. great men, and noblemen vverc paifed
by, fucli a poor creature that was half alool in com-
jiarifon with them, Ihould be chofen j , acpordting to,
that.
Serm. 31- JSAUllUW.Verfe^. SA^
that, I Cor. i. * Not many wife after the ?ie{U^ not
* many mighty, not many noble hath God called,
' but he hath chofen the foolilli thmgs of the vvorUI,
* weak and bafe, and things that are not, to make
thein kinqs and priefts unto God and his Father.
Secondly^ It is matter of exceeding great confolation
to them, that it is free and fure. Free, even fo free
that it (fops the mouths of boafters ; for what 1 pray,
have the elecf more to fpeak of as a ground for boaft-
ing, than a Pagan in America, or one in hell ? ' Who
' made thee to differ, or what haft thou, Oman, that
' thou haft not received?' It is election that madethcs
difference. And it is furc^ for their falvation is found-
ed on God's purpofe and decree, which is the folid
reft of a believer ; kindnefs began not on our fide,
but on God's, as Chrift fays, Tc have not chofen mc^
■but I have chofen you^ John xv. 16.
4. It fpeaks forth this, that all of you had "need to
make your calling and ele<5lio!i fure. This is the very
hinge of the believers confolation, even to have the
proof of it in your confciences, that ye are enrolled
among the elecl: ; and fo labour to have the evidence
of this decree, that ye mav fee and read your names
in it. Hence many ftreams of confolation flov/ out:
If it be fo with you, then ye were given to Chrift;
C'hrift undertook to fatisfy julfice for you ; ye ftiall
have faith and more fal;h, ye fliall have repentance
and fanclification, and alio heaven and glory at the-
end of your courfe.. If it be faid, this is much, how
iliall it be brou-ght about ? we anfwer, it is not impof-
fible : And to make it out, hear but two words, that
arc both dirct^^ions and marks, the prai!:"! ice whereof
will give a folid proof of your enrollment in God's
book, whence all thefe great and glorious things have
their rife, 1. Where there is a yielding to Chrift's
call in the gofpel, and a falling in with him, that evi-
denceth eleftion ; for it is certain that none fliall, or
can come to Chrift and believe in him but the eleft,
y u u 2 and
542 • IS A J AH LIII. Verfe 8. Scrm. 31.
and whoever are elecled mult and (hall come, fooner
or later, John vi. 37. ' All that the Father giveth me
' fhall come unto me ;' and John x. 4. ' His fheep
* follow him, and know his voice :* They accept of
and make welcome ChrilVs call in the gofpel, and
they that accept of it arc elecled. So that there is no
need of any new revelation about the matter, neither
needs there any torturing anxiety to know, how to
come by thy name in the roll of the eleft. Try it by
this ; if thou haft given obedience to the call of the
gofpel, if thou haft in the fenfe of thy need of a Savi-
our fled unto Jefus Chrift, and oti his own terms ac-
cepted of him ; by this thy tenure or holding is fure :
And by this thou haft an evidence that thou art an e-
Ie6l. For his Iheep come unto him and hear his
Voice; and as many of you as truly believe on him,
and have betaken yourfelves to him for life and falva-
tion, have the feal and witnefs in yourfelves, that your
names were in God's book before the world was. But
if this be not, debate, difpute and queftion as ye will
about it, whatever may be afterwards, ye have no evi-
dence for the prefent of your election. 2. Where
there is real holinefs, or a real ftudy and endeavour
to be holy and more holy ; it is an evidence of elec-
tion, and of a perfon*s being enrolled in the volume
of the book of God's decree, becaufe holinefs is a
fruit of eledi6n, as is clear, Eph. i. 4. ' According
* as he hath chofen us before the foundation of the
* world, that we fhould be holy ;* never a perfon is
really holy but fuch as God defigned fhould be holy.
To this purpofe the apoftle having, 2 Tim. ii. 21,
fpoken of eleclicn, ' The foundation of the Lord ftands
' fure, having this feal ; the Lord knows who are his,
* and let every one that names the name of Chrift de-
* part from iniquity ; but in a great houfe are not on-
' ly veftels of gold,* Z'ifc. he fiibjoins, * If a man
' therefore purge hirofelf from thcfe, he flrall be a vef-
' fel unto honour, fandified/ l^c* not that election
dcpendeth
Serm. 32. ISAIAH LUI. V^rfe 8. 545
dependeth on man's holinefs, but by his holinefs he
ihall be manifefled to be, and accounted an eleft vef-
iel, and may warrantably conclude himfelf to be fuch ;
fo that true holinefs brings people to be acquainted
with the great fecret of election, and gives them bold-
nefs to make the application of it. There is nothing
that men readily defire more to know than this, whe-
ther they be elefted or not : Here is a fure way to
come by the knowledge of it, even to fludy to believe,
and to be holy j and then we may be confident that
our names were written in the Lamb's book of life ;
but if we defpife faith in Chrift and holinefs, what-
ever may be in God's purpofe about us, we have for
the time no ground to conclude that we are elefted.
May God himfelf fix us in thefe things that have fuch
mighty confequents depending on them !
SERMON XXXII.
Isaiah LIU. Verfe 8,
Verfe 8. He was taken from pr'ifon, and from judgment^
and who J}} all declare his generation ? For he was cut
off' out of the liind of the living, for the iranfgrejjioj^
of my people was hejfricken,
THE prophet hath been long in defcribing Chrifl'a
fufterings, and hath fliown what height they
came to, even to prifon and to judgment, and to death
itfclf^ ' He was cut off out of the land of the living,*
Now
Now he puts in a' word to fliew wherefore all this was^
or what was; the procuriii;:^ caiifc that brou'Tht all this
rulFerin.nj and forrow on Chrili:, which alfo was the
end that he had before him in it, in thcfe word^j
* For the tranfgrellion of my people was he ftricken/
We fhewed that by my people here, was not meant all
men and women in thewnrld, nay, nor all men wh6
are externally called in the vifible church, but his
eleft only j thofe whom he hath chofen to be his peo-i
pie, antl ieparated from others by an eternal decree
of cleclion ; we fliewcd ^Ifo that thefe words, For ih^
trnnf^rejjhn of my people was hejfricken^ do not only
contain a renfon of Chrift's extream fufferings, evert
oi his being brouirht to prifon and to jmh^mcnt before
men,- but alfo and mainly of his being brought fo be-
fore God, and of his being ad off: For the fins of
God*s peo]>le are not .laid to his charge before men,
but before God they are ; and fo it does iriiply an in-
fluence that the fms of the eled: had upon Chrift's
fofferings, and a refpecl that his fufferings had to their
fins; the ele<:b fins procured thefe fufferings, to him,
and his fufferings were undcgone by him for the fatis-
fying of jadice for tlreir fins, and for the removing of
them.
I ihall not infiH: further in the expofition of the
tvords, having opened them the lad: day, but fhall
hint at a few doctrines from them ; and becaufe they
iire general and nvjre doclrlnal, I fhall be the fhorter
in {"peaking to them. "J'hough it may be ye do nof
regard them much, yet they are not a little for your
edification ; and if ye were luitably fenfible of fin, jtnd
of your hazard, there is no doclrine conqerning the
covenant of redemption, but it would be ufeful and re-
frefhing to you.
There are feveral things implied here concernin^sj
the ellicacy of ChTiil'.% death, r.nd concerning the ex-
tent of It, as its laid down as a price for the fins of the
©Ictt', which I fliaU 'firff only fpeak a little to, and then
come
^crn>, 32'. ISAM B UlU Vafe B. 545
come ,t9 thofe doclriaes that iare^mprc clireftiy.hd4
fqrih ii>_ the words. .' . !.•„■/ '1 . < ■■■>{
..^;l..{ ,Tt»en, it is .iiwj^lipd, .^hat; tliere is a people of
God fepar^ted from others, and xhofen by him, on
whom he intended anlJ;purpofed before the world was,
tO; glorify, his grace. (The yery delignatiou that they
have here cl-ears this : It is mv people, not only of the
Je\vs, nor my people of the Cicntiles, but my people
both of Jews, and Geiitiles -, as ^^^i^iftfays, John x.
CthirJIoeep have l,%u/jicb are not cfthisfold^ them I mvjt
luring in. .:■.?.'• •• ..,.',. " ' •
j,.|2.; It is implied that this decree of election isantef^,
cedent to, and goes before the covenant of redeiiiptioiv
in order' of nature, it tiovvs not from Chrid's death as
the effect of it, but is prior to it;;,-,for if Chrilt's death,
be the means or price (as indeed, it is) whereby the fuis
pf God's eled people are latislied for, then the decree,
of eledion mult precQde it; only we flK^uld beware
how we afcribe to God any priority or pofterlority in
his decrees in order of time, for he is infinite in wif-.
c|om and forefight, and able to look on all things,
with one view" and to decree things infinite In num-
ber at once, which we cannot conceive of, nor com-s
prehend. But this we fay, that confidering the or-
der of things, the decree of ele£lion is not a fruit or
elled of Chrill's death, but prior to it ; and Chrift's
death follows as a means to make it effectual : He is,
:\ppointed to fave the eled from their lins, and from:
that which rheir fins defer ved \ Fur the iranf'^rc[Jion of.
7ny, people ivas be ftncken : They were God's people
by election before Chrill's engagement to futfer and
fatisfy for them, niuch more before his adual fuff-er-j
iiig ; and'fo their eledion cannot be a fruit and.efii^Q^
of his fuifcring. , .••.,j'.
,. Ufe, It lej;ves to vindicate this truth from an error
and miftake of the Arminians, who, as they overthrow;
the, defign of grace in the, falvation of fmners, in
other fleps, thereof, fa 'do they in this, in making
■ Chrill'ii'
54<5 1SAJAH LIIT. t^crfe 8. Serm. j2i
Chrifl's death to precede eledlion, and ele(^Ion to fol-
low it. But, as we hinted before, the decree^ of
eleclion is fovereign, being an act of grace abfolute-
ly free, the Lord in it having defigned fome foi*
manifefiing the glory of his grace upon them as the
end, he hath taken in Chrifl's death and other means
for the promoting of it.
3. It is implied here, that even the eledl ot God*i
people are coniidered as fmful in the covenant of re-
demption : ' For the tranfgreflion of my people was
he flricken ;' they were confidered as finful as well as
others, when they were engaged for. We need not
dlfpute, whether th-ey were confidered as finful in th^
decree of eleO:ioh, it not being necelfary in this place,-
nor profitable for you, but fure in Chrifl's undertak-
ing for them they are confidered as fmful ; for God
fent not Chrift, neither came he into the world tcy
purchafe life and falvation for righteous men, but he
tvas fent and came to lay down his life as a ranfom for
rttati)', to wit, flnners ; and therefore it is given as the
reafoa of hisjiame, Matt. i. 21. 'Thou fhalt call his
' name Jefus, for he (hall fave his people from their
' fins.'
life I. It ferves to humble the ele^ greatly, who:
when ever they come to receive gracfi, they have it
mofl freely, for they were no- better by nature than
others whom God paft by, as is- clear, Eph. ii. i.
* We were dead in trefpaifes and fins, and were by na-
* ture children of wrath, even as others :' Peter and
Paul were by nature children of wrath as well as Judas.
And David was a child of wrath by nature, as well as
Saal ; when this tranfadion concerning the Work of
redemption was agreed upon and concluded betwixt
thefe mofl refpcnfal parties.
^'1, It ferves alfo much for the encouragerriet of a
believer, who is fenfible of fin, and afraid, of wrath,
a^id in that poflure betakes himfelf to Chrifl for
refuge i thoug^h his belief ihould make him fay
•with
Serm. 3I* ISAIAH LIII. Vcr/e 8. 54^
with Peter, Depart from me, for I am afinful man,
Lordy yet this confideration may hearten him to draw
near, that Chrift was ftricken for fmners, for the
tranfgreflions of his eled people; yea, if there had
not been fm, and if the covenant of works had flood,
there needed not to have been a Saviour, and there-
fore Tinners have here a foHd ground to lay hold upon,
for life and falvation.
And therefore as a 3^ ?^ of It ; it is aft unfafe af-
fertion, befide the curiofity of it, that Antinomians
maintain, which is, that though man had never fallen,
yet Chrift would have become man j for we fee here
that Chrift's becoming man, and his being ftiicken,
flowed from his being Surety for ele(5l fmners ; and
his being Surety flowed from the covenant of redemp-
tion concerning ele£t fmners. To be wife without,
or befide and above what is written in the fcripture,
it is vanity, pride and folly.
4. It is implied here, that fin wherever it is deferves
ftrokes, even the fins of the elecl : Yea, we may add
this to it, that not only do the fms of the eled deferve
flrokes in themfelves, being branches of God's law ;
but that there is an adual curfe ftanding againft them
till it be removed : And God's threatning. The day
thou eatjft thou ffjalt furely die, infers a neceffity of
ftrokes. This we fay is clearly implied here, becaufe
the Mediator entering himfelf Surety for the ele£ls
debt behoved to be fmitten ; and when he was fo fmit-
ten, fure fin muft deferji'e much : We fpeak not of an
abfolute neceffity; but God having revealed to man
his duty, and added a threatning, that in the day he
fliould eat he fhould die, there is a neceflity In refpe£t
of God's truth, faithfulnefs, and unchangeablenefs,
who had fpoken the word, that ftrokes fliould follow
fm, for fin cannot be removed till the threatning be
fatisficd.
Ufc. This may point out to us that fm is no little
noi light thing, neither is the obtaining of pardon an
Vol. I. No. 5. X x x eafy
54B ISAIAH LUI. Verfc 8. Serm. 32.
t-aly bufmcfs, whatever men generally think of them.
There are many ia J flrokcs that follow fni, which will
hotly purfue fniners who are not in Chrift. O 1 do
not then make light of fin, which is the fountain of
fo much milery and woe to the fmner. If ye knew
how exceeding bitter wrath and the curfe is that fol-
lows fni, ye would as foon go into a flame of fire as
ye would meddle with it : If ye believed that word to
be true which is in, Exod. xxxiv. He iviH by no means
clear the guilty : And if ye believed God's faithfulnefs
that is engaged to make good his threatnings, quarrels
with fm would be more itrong and vehement.
5. It is implied here, that though the elects fms
deferve wrath, and that there mull be a fatisfadion
ere they can be removed, that yet the elect cannot fa-
tisfy for themfelves ; For the tranfgnjftons of my people
laas hcjiricken ; Chrifl behoved to be fmitten ere their
fin could be removed : If the eled could have done
their own bufinefs, they needed not to have been fo
much in Chrift's debt, nor to have given him thanks
for his undertaking. But this is brought in to hold
forth the condefcendency of his love, that when no
other thing could do it, he intcrpofed as Surety. The
abominablenefs of fin was fo great, that the majefty of
God, his infinite holinefs and his fpotlefs jultice being
wronged, and the finite creature not being able to
make amends for the wrong done, did require this :
For all mankind, yea all the holy angels could not fa-
tisfy for the wrong done by one man to the infinite
God ; therefore he fays, / ajii the Saviour^ and there
is none elfe : He gives defiance to all Hiviours befides
himfelf. None can redeem his brother'' s foul from deaths
nor give a price fijjicient for ity the redemption of it ceaf-
elh for ever among the creatures.
Life. Study then to be fuitably fenfible of this. Yc
may pofllbly think it to be but a common doctrine,
but alas, ye walk not under the due and deep convic-
tion and fenfe of it : Hence it conies to pafs that fo
Serm. 32. ISA J J H LITI. Verfe 8. 549
few think themfelves debtors to Chrifl:, and that fo
few make their addrefs to him. A\k the mo(t part
how they think they iliall get to heaven? They will
readily name many things and ways ere they will rely
upon Chrill and believe in him : If they have done a
fault, they fay they will make amends, or they will
pray for pardon ; and they think that v/i!l do the bufi-
nefs. Such have this language in elFect, that either
there is no need of fatisfaction for fin, or that they
can fatisfy for themfelves.
6. It is implied here, that though the elect have
fmned, and cannot fatisfy for themfelves, yet it is ne-
cefl'ary that a fatisfaction be provided for them. I do
not fay fnnply that whoever hath finned mud have a
fatisfaction made for them ; for the Lord hath left le-
gions of angels, and many thoufands of reprobate men
and women v/ithout hope of a Saviour, or of a fatis-
faction ; but confidering God's purpofe to bring ma-
ny fons to glory, and his decree of election which muii
needs ftand, and that the elects names are written in
the book of life ; it is impoflible that they can conti-
nue under the curfe, but muft be fatisfied for, and re-
deemed from it. For the tranfgrcjjion cf my people ivas
he Jlricken : My people have finned, and mufl be rc-
deetned ; on fuppofition of the decree of election our
Lord undertook that great work, the elect cannot pe-
riih, fin cannot draw them utterly away from God ;
not only ihall not externals, fuch as devils or men,
peri'ecution, tribulation, ijfc. inter pofe betwixt them
and life, but not even fm itfelf that is within them ;
his decree being peremptory muft ftand, as he fay;^,
John X. / /jiive other Jhcep xvhich arc not cf this fohi,
them alfo I inujl bring in : God's purpofe cannot be
frultrated or altered, therefore of nccellity their fm,;
muit be fatisfied for.
7. It is implied here, that for this end, to wit, that
the elect might be laved from fin, and that God's de-
cree of election might fland fure, Chriit Jcfus became
X X X 2 Surety
550 ISAIAH U\\. VerfeZ. Serm. 33.
Surety, and did undertake to fatisfy for their fins,
otherways he could not have been liable to be ftricken
for them. That he was for the tranfgreflion of God*3
people flricken, is as much as to fay that he was en-
gaged for them ; as it is, Heb. vii. 22. He was made
Surety of a better tejiament : And Pfal. xl. 7. Theji/aid
I, Lo, I co7}ie, in the volume of thy book it is writ en of
me^ I delight to do thy will, my God. Thcfe things
being fpoken after the manner of men, and borrowed
from, the bargains or tranfadions that ufe to be a-
mongfl them, we may conceive the bufmefs thus,
(hinted before) there is the Father's refufing of fome-
what. Sacrifice and offering thou didfi not defire, and
his propofmg of fomev^hat elfe, and that is, that the
Mediator would engage for the elect: And upon the
other fide, there is the Mediator's offer to undertake,
and his actual undertaking and accepting of the Fa-
ther's propofal, when facrifices and offerings, when
thoufands of rams, and ten thoufands of rivers of oyl
will not do it ; Lo, I come, faith he : And then for a
conclufion of the engagement and tranfaction, there
is the Father's accepting of his undertaking, he is
content to take his fufferlngs as the price for the elects
debt J hence John xvii. he faith, Thine they were,
and thou gavejl them me ; that is, thine they were by
election, and thou gavefl them me to be redeemed by
me : And Heb. x. 10. it is faid, that // is by this will
that we are fandified ; that is, by the will of the Fa-
ther, that the Son fliould be Surety.
life. Look upon the work of redemption as a great,
gracious, and glorious work ; about the defigning
and contriving whereof, the Father, Son, and Holy
Ghod were employed, to fpeak with reverence before
the world was.. He might have made worlds of an-
gels, and of finlefs men and women at a word, and
yet he hath gracioufly condefcended to this way for
redeeming of the poor elect. We are, alas, finfully
dirpcfed to think little of the falvation and redemotion
* of
Serm. 32. ISAIAH LIII. Verfe 8. 551
of a foul ; but It is a great matter in God's account,
the deepefl of vvhofe confultation (if we may fo fpcak)
is taken up about it, and in the contrivance whereof
the manifold wifdom of God confpicuoufly fhincth
forth ; and as in other things therein, fo in this, that
there was an ancient undertaking and engaging by Je-
fus Chrifl in the room of the eledt as their Surety.
8. While it is faid, For the tranfgrejfion of my peo-
ple was he cut cffandjiricken, it implies that Chrift in
his undertaking for the elecl did oblige himfelf to un-
dergo all thofe fufferings that were due. to them, and
even the fufferings of a curfed death, which was the
curfe threatned againft man for fin ; the day thou eat-
eji thou flmlt fur ely die. And though Chrifl becoming
Surety, the party is altered, yet the price is ftill
continued to be the fame, as is clear. Gal. iii. 11. He
was made a curfe for us, that the blejjing of Abraham
might come on us Gentiles : Whereby the juflice of God
is vindicated, and he hath accefs to fliew mercy to the
cleft without any the lead imputation to it ; nay, this
way is more for the vindication of God's juflice, and
for the making of his faithfulnefs to (hine, that Chrifl
became man, and died for the eiecb, than if the curfe
had fallen and lain on all the eled themfelves ; and it
is a greater reflraint on finners to hate fin : I fay again,
that thereby the pure and fpotlefs juflice of God is
vindicated, and his faithfulnefs more demonflrated,
when he will needs fo feverely, and with fo much ho-
ly rlgidnefs exacl of the Surety the elefts debt to the
leaft farthing, than if they had fufFered themfelves e-
tcrnally. It fliews forth alfo both the manifold wif-
dom and riches of the free grace of God : there being
a decree of election for faving of many, and for bring-
ing them to glory ; and they being under fin, there
is another decree and threatning that goes forth for
curfing the finner : and thefe two feeming to be alto-
gether irreconcilable, the queflion comes in on the
one hand, how is it pofuble that a finner under the
curfe
552 ISJUH UlL Ver/eS. Serm. 32.
curfe can be faved ? and upon the other hand, how is
it podible than an elect of God can be damned ? The
wifdoni of God loofeth the knot ; fpotlefs juftice is
fatisfied by taking hold of, and falling on the Surety :
wonderful grace and love vent themfelves in pardon-
ing the linner, and accepting of a ranforn for him ;
and manifold vvifdom manifefts itfelf in knitting thefe
two together, fo as none of them can witnefs its ef-
fetl ; but all turns to the manifeftation of the glory
of grace at length ; it cannot be that the elect flvall
be damned, yet here flands the threatning of a jult
God, and his curfe ready to be executed, but here is
the reconcilation ; the curfe is executed on the Medi-
ator, whereby God ihews himfelf to be a hater of fm,
and an avenger of the wrong done to his jultice ; and
the elect finuer is pardoned, whereby God manifeft-
cth the freedom of his grace, and his wonderful con-
delcending love.
But nov.- we come to a 6i/j doclrine, which is more
directly held forth in the words, and it hath two
branches, that our Lord Jefus his death and fufferings
is a proportionable price and fatisfa£tion laid down
for the fins of the eletl:, and for them only. This is
in the exprefs words of the prophet : If the queilion
be aiked, wherefore fuftered Chrifl all this ? He an-
fwers, he fuffered it as a price for tranfgreflion : If it
be afked again for whom, or for whofe tranfgreflion
did he fufFer ? lie anfwers, not for all men and wo-
men in the world, but. For the tranfgrejjion of my peo-
ple was be ftrkkcn^ or the ftroke was on him for their
tranrgrefTions. The firlt branch of the dodrine is to
this purpofe, that Chrifl's fuftering is intended to fa-
tisfy for the tranfgreilion of God's elected people, and
with refpedt to fatisfying, for their fins did he faller.
And if we take thefe to be truths that we marked
before, as implied in the words, this will natively and
neccilarily follow : If he engaged to be Surety for the
elects debt, then his laying down his life, muil be,
on
Serm. 32. ISA U H Llll. Ver/e S. ss?i
on the fame account, and for the fame end. Now,
when we fpeak of Chrift's laying down a price to fatis-
fy for the tranfgrefiions of the elei5l, we mean not on-
ly this, that his fufferings and death have a value in
themfelves to fatisfy for their fms j but that they are
fo intended by him in undergoing of them, and that
they are fo accepted of God according to his purpofe,
and according to the tranfadion that pall-betwixt Je-
hovah and the Mediator. They are not only (as So-
cinians fay) to be a confirmation of the dodrine which
he preached, and to be a rule and example to us of
patient fulfering, and of giving obedience to the
death, as he did ; but its alfo and mainly to fatisfy
the juftice of God for our debt. So then this wicked
tenet of the Socinians is exceeding derogatory to the
futFerings of Chrilt, and to the matchlefs love that
fhined in them, yea, even to the whole defign of
redemption ; for if Chrift's fufferings be not a fa-
tisfaction to juftice, we are left without all juft plea
and apology for ourfelves at God's bar ; and if we
have none, then that curfe looks the wakened finner
full in the face. The day thou eatejl thou Jhalt furely
die : And whoever men in their fecurity may pleafe
themfelves with fuch dreams, and think that a fatis-
faclion to juftice is not needful ; yet if the confcicnce
be once wakened, it will not be quieted without one j
and if mens faith give not credit to God's threatnings,
they can have but little, or rather no comfort at all
in his promifes. There is therefore a neceflity of a
fatisfaclion ; and if Chrift's fufferings be not the fatis-
faftion, there is not another, and {o the whole work
of redemption is overturned. So then, though Chrifl
in his fufterings hath left us a copy how we (hould
fufTer, yet that is not the only nor the principal end
ot them ; but it is contrived in the covenant of re-
demption, and intended by the Mediator, and withal
accepted by Jehovah, that they fhould be the merito-
rious caufe of pardon to the eleft, and the price of
their redemption.
554 ISAIAH LIII. Verfe 8. Serm. 32.
This may be further cleared and confirmed, i.
From the phrafe that is ordinarily made ufe of in
fcripture. He fuffercdfor the fins of his. people : And
in the text, for the trajfgrejjions of my people was he
ftrickcn : Their fins had a pecuHar influence in bring-
ing the ftroke on him ; and what influence I pray
could they have but as they procured the ftroke to
him ? And if his ftrokes were procured by our fins,
then the defert of them was laid on him, and his fuf-
ferings behoved to be the curfe that we eledt finners
fiiould have fuffered ; fo when he is called their Sure-
ty, it tells us that he undertook their debt, and his
laying down of his life is the performance and fulfill-
ing of his undertaking as Surety. And confidering
that their debt was exaded of him, and that he was
arraigned before God's tribunal as their Surety in
their room; and that this could be for nothing elfe
but to anfwer for them as being their bondfman ;
his fufferings muft be intended as a fatisfa6lion for
their fins ; for the elefts fins were not the caufe why
Pilate, the people of the Jews, and the fcribes and
Pharifees purfued him to death; but for cur fins he
was arraigned before God's tribunal, and being our
Surety he was called to reckon for them, and they
were put upon his account. 2. It is clear alfo from
the names that his fufferings have in the fcripture,
where they are called the price of our redemption, a
buying of us, a propitiation for our fins that pacified
God, Rom. iii. 25. and 1 John ii. 2. Kfacrifice oi'
ten, and ranfom. Matt. xx. 28. The Son of man came
io give his life a ranfom for many^ that is, for all his
elett people, to relieve them from the bondage they
were under, which plainly fhews the refpedl that his
fufferings had to our fins, that they were a propitia-
tion for them to God. 3. It is clear, if we confider
that Chrifl's death as to its obje6t is for the tranfgref-
fions of all God's people, of all the ele6l that lived
before he fufl'ered, whether they died in their infancy
or
Scrm. 32. IS A I All LIII. Vcrfe 8. ^SS
or at at^e, and for all that lived or fhall live and die
after his fufrering, to the eud of the world. Now,
what benefit could redound to them that died ere
Chrilt came in the fleih by his fulferings, if it were
as bocinians fay? For his death could not fure be a
pattern of patience and obedience to them ; but the
efficacy of his death was from ihe beginning of the
world : He was ihll in that fenfe the Lamb ilain before
his incarnation, as well as fince. And if it be not
meritorious in procuring falvation to ele<5l infants,
what influence or advantage can h have as to them ?
Either they are not taken to heaven at all, or they
are taken to heaven, and yet not in the leaft obliged
to Chrilf for their being brought thither ; or if they
be obliged to him, it is certainly by virtue of the me-
rit of. his fufferings for expiating the fms of his peo-
ple. 4. It is clear from this, that in this fiime chap-
ter, and throughout the gofpel, all the benefits that
come to God's people, as namely j unification and
pardon of fin, they are attributed to this as the caufe
of them ; as verfe 11. By his kmzule-dge fljall my righ-
Icous Servant ju/iify viany : And if all ihe fpiritual be-
nefits that come to us were procured by his death,
there mud neceifarily be virtue in it that procured
them ; and it muft: be a price and fatisfaction in re-
ference to (he procuring and purchanng thereof, that
he laid down in his dying. 5. It is clear from the
end that God had before him in the work of redemp-
tion, and in Chrifl's fufferings ; which was to glorify
his juilice as well as his mercy, and that neiiher of
them might be clouded, or reflected upon. Now,
by Chrift's death, God's juHice is glorified, and he
is (cen to be juft in executing his threatning againlt
fin, even in the perfon of his own dearly beloved Son,
when he became Surety for finners : but if his fufFer-
higs had not a fatisfaction in them to divine jultice,
though there might be fome fhcvv of lliewing mercy,
yet none at all ot a fatisfaction to julticej but fairh
Vol. I. No. 5. Y y y the
Ss6 ISAIJH nil. Ver/eS. Serm. 35.
the apoflte, Rom. iii. 25, 26. * G.od hath fet hira
' forth to be a propitiation through faith in his blood,
* to declare his righteoufnefs, and that he might be
* ju(t, and the juftifier of them which believe in Je-
* fus.* By this, God hath made it manifeft, that he
is a juft God, that none may prepofteroufiy prefume
:Upon mercy, nor dare to be familiar with fm, when
it is puri'ced in the Surety vyith luch feverity.
For ufe and application, i. Do not think thefe
truths to be of little concernment to you, as alas they:,
and fuch like truths of the gofpel are often thought
of by many, and therefore they are taftelefs to them,
and it is a wearinefs to people to hear them fpoken of.
And yet notwithftanding, this fame truth that we are
now upon, is a great ground of our faith ; for if we
believe not this, that Chri(l was a propitiation for fm,
we can have no ground of truding to hiiri, or believ-
ing on him ; but knowing and being confirmed in
the faith of this truth, we have good ground from it
to lay hold of Chrift, to expect God's favour, and to
be freed from the curfe ; becaufe Chrifl: is our Surety,
who undertook, and accordingly fatisfied for us,
which is the thing that makes bis death to be fweet.
That Chrift in his death fliould demean himfelf to
leave us an example, is much, yet if we had no more
by it, it would be but cold comfort, except we had it
as a fatisfaction to divine juftice to reft upon. Tho'
this may be looked upon as doctrinal only, yet it
comes nearer to our practice than we are aware of;
and though we have no Socinians in opinion and pro-
feflion to deal with, yet we have two forts that are
Socinians in heart amongft us. i. Thofe that go on
fecurely in iin, and yet hope to get mercy, and who
will confefs they are finners, but that for making an
amends, they will pray and mend their life, and they
will fpeak of a number of things, but it may be, not
one word of Chrift or of his purchafe, or of their na-
tural inclination to prefume, and defpifmg Chrift, as
if
Serm. 33. ISAIAH LIII. Verfe 8; SS7
if they had nothing yet to look to but a covenant of
works without a Saviour, as if God had removed, or
would remove the curfe threatened without a fatisfac-
tion, fo that Chrill's fatisfaclion is not known nor red-
ed on by a multitude of hypocrites that live in the vi-
fible church. And this is eafily proved from this,
that there are but very few who make ufe of him, or
ftand in- awe of fin. If it were believed, thatjuftice
required, and would have fatisfadion either of the fm-
ner himfelf, or of a Surety in his room, and that
Chrift is the only Surety, people would either quit
their hopes of heaven, or be more ready to acknow-
ledge their obligations to Chrill ; and that fo many
maintain the hope of heaven without a due confidera-
tion of a fatisfadion to juflice by Chrift, and without
employing of him, it declares plainly, that they are
drunken with this error. A fecond fort are thofe,
who being wakened in confcience, and fenfibleof fin,
yet are as mournful, hefitating, and hopelefs to have
peace through him, as if he had not fatisfied ; what
elfe does the doubting and defpondency of fuch fay,
but that there is not a complete fatisfadion in Chrlft's
death? and that therefore they dare not truft to it,
otherwife they would wonder that God hath provided
fuch a remedy, and adventure to reft upon it, feeing
God is as well pleafed with it as if they had not pro-
voked him at all, or had fatisfied his juftice them-
felves.
idly. It ferves to let us fee w-hat w^e arc in God's
debt, and how much we are obliged to the Mediatoi ,
when there was a neceflity, that either he fliould ku-
fer, or that we fhould perilh ; and that though his
fuiicrings drew fo deep- as to bring him to prifon and
to judgment, and to put him to a holy finlefs anxiety'
and perplexity, that yet he yielded to it, and under-
went all for our fakes. This is our great ground of
confidence, and the f^rong ftay of the mind of a wa-
kened believer ; and fliould make us wonder at the
Y y y 2 Father '{j
55^ JSAIAH LIII. Vcrfe 8. Serm. 33.-
Father's love that gave the Son, and at the Son's love
th^it was fo condeicending, nnd fiiouhl make our fouls,
warm towards him, who, when we deferved nothing
but to be harried away to the pit, was content to en-
ter himfell as our Surety, and to pay our debt. It
fhould alfobea motive to chafe fouls into him, know-
ing that where fm is, there a fatisfaction muft be, and?
that there is therefore a neceffity to fly to him, and to
be in him, becaufe there is no other way to get juftice.
fatisfied ; the thorough conviction whereof is that
which, through grace, not not only chafeth the foul
to, but engagcth it to clofe with Chrift, and to reft
upon him, and to give him the honour of its prefer-'
vation, when it is ready otherwife to fink. Now the
Lord himfelf teach you to make this ufe of this doc-
trine !
SERMON XXXIII.
Isaiah LIII. Verfe 8.
Verfe 8. He was taken frojnprifon, and from judgment^
and who Jhall declare his generation ? For he wzis cut
off' out of the land of the living, for the tranfgrejfion.
of my people was he ftricken.
'IILRL is nothing that concerns us more than to
^_ be well acquainted with the dochine of Clirill
Jefus, and his fuilerings ; the prophet haih therefore
been fliewing much what Chrifl: fuffered in tiie for-
mer' words, and hath largely defcribed his humiliation
to
Serm. 33. ISJU 11 IJII. ' Verfe 8. c;^^
to judgment and death, For, faith he, be zvas cut off
out of the land cf the living : In the words read he an-
I'wers two important queftions concerning his fuffer-
ings, I. To what end were all thefe fuflerings ? he
ani'wers. That they were for tranfgrefTions, even to
be a fatisfadion to juftice for them. The 2d quefUoii
is. For whofe fins were the fuiferings of Chrift to be
a fatisfadion ? it is anfwered exprefly in thefe words.
For the tranfgrcjjton of my people was be Jlrickcn, or the
ftroke was upon him ; it was for the fms of the eleft,
and of the elect only. For this is the prophet's fcope,
who having fpoken of Chrifl's fufferings and death,
holds forth the meritorious and procuring caufe and
end thereof; and this is the refult, defign, and fum
of ail, even to be a fatisfaftion for God's eledl: people ;
for, as we fhewed, by God's people are not meant all
men in the world, nor the Jews only, for Chrift hath
many (beep befide them ; but it is God's peculiar peo-
ple, in oppofiticn to the multitude, who are not his
people.
The do£trine, or rather the branch of the doctrine
we left off at, was this (and it is exclufive) that Chrift's
death is only intended to be a price for the fms of
God's elect people, and was laid down with refpcct to
them ; liis death and fufferings are to be looked upon,
and confidered only as a price and fatisfaction for their
fms, and for the fms of none other; or thus, jefus
Chrift, in his fuffering, and in the laying down of
his life, had a rcfpect to the elccl^, and intended tlie
removing of the fins and tranfgreffions of God's elccl
people only, and of none other. We know nothing
that we can make of tkcfe words, nor of the prophet's
fcope in them, but this ; who, as he hath been de-
fcribing Chrilt's fufferings in all other refpecls, fo he
doth in this; to wit, in refpect of the perfons for
whom he fuffered, and of the meritorious catife, and
end of his fufferings; for fays the text, for the iranf-
grtjfions of my people^ that is of God's elect people ivas
bejlrickciu
s6o ISA I A H LIII. Ver/e 8. Serm. 5.3.
This branch of the dotlrine is of great moment in
the whole drain of grace, for if this land mark be re-
moved, grace becomes common, and as fome call it
ztniverfaJ.y and fo in elTecl no grace at all ; for grace
hath a peculiar channel of its own, wherein it runs
towards a certain feled number, and not towards all ;
I do not \nean of grace taken in a large fenfe, for fo
all men, as they are partakers of any mercy, or of
common favours, may be faid to have grace extended
to them ; but I mean God's fpecial grace, favour and
good will, which is extended only to the elctt, for
whofe fms Chrift fuftered ; the right bounding of
which dodlrine (hews forth both God's fovereignty in
the difpenfing of grace, and the freenefs thereof in
communicating, and manlfefting of it to whom he
■will, and which thus confidered, is efpecially engag-
ing of the hearts of them on whom he pleafeth to
manifefl it.
Ere I come to confirm this branch of the doctrine,
take a word or two of advertifement in the entry, i.
That Chrift's death may be confidered two ways, i.
In refpect of itfelf, and as abftracled from the cove-
nant, of redemption, wherein it is contrived as to all
the circumftances of it ; in which fenfe as his death
and futferings are of infinite value and worth, fo they
are (as divines ufe to fpeak) of value to redeem the
whole world, if God in his defign and decree had fo
ordered, and thought meet to extend it. 2. We are
to confider his fufferings and death as a price agreed
upon in the covenant, or bargain of redemption,
wherein thefe two or three things concur. 1. God's
propofal. 2. Chrid's acceptation, and defign in lay-
ing down his life. 3. The Father's acquiefcing there-
in, and declaring himfelf \^ell pleafed therewith; we
fpeak not here of Chrift's death in the firfl refpecl,
that is as abflracl from the covenant ; for in tliat re-
fped he might have laid down his life for few or more,
fur fonic or for all, if it had been fp intended ; but
we
Serm. 33. ISAIAH LIII. Verfe 8. 5^1
we fpeak of it in the fecond refped, as it is a price
agreed upon in God's purpofe, and Chrilt's delign,
and in God's, acceptation ; and thus we fay, that his
death is only intended as a fatisfaction and recompence
for the fins of the ele^ft, and was laid down for theni
only.
2dly, We may confider Chrid's fufFerings and
death, in the fruits of it either as they refped com-
mon favours and mercies, common gifts, and means
of grace, which are not peculiar and faving, but
common to believers with others, being beftowed
upon all profeflbrs in the vifible church ; or as they
are peculiar and faving, fuch as faith, juflification,
adoption, ^c. Now, when we fay, that Chrift's
fufferings and death, are a price for the fms of his
people, we exclude not the reprobate, fimply from
temporal and common favours and mercies that come
bv his death, they may have, and actually have com-
mon gifts and works of the fpirit, the means of grace,
which are fome way eiiecls and fruits of the fame co-
venant ; but we fay, that the reprobate partake not
of faving mercy, and that Chrilt's death is a fatisfac-
tion only for the eled, and that none other get pardoa
of fm, faith, and repentance, iffc. by it, but they
only, it was intended for none other, and this we clear
and confirm from, and by thefe following grounds
and arguments, which we (hall fliortly hint at.
The firif argument is drawn from this fame afler-
tion of the prophet, thus. If Chrift's death be only a
fatisfaction for the fms of God's people, then it is not
a fatisfadion for the fms of all ; but it is a fatisfaclion
only for the fms of God's people, therefore not for
all ; for his people are not all men, or all men are
not his people, but his people are a peculiar people
feparate from others, in God's purpofe and decree,
as we cleared before, from John xvii. Thine they were
and thou gavcji them me \ and the text fays exprefly,
for the iranfgrejjions cf my people was he Jiricken ; he
refpecled
562 ISJUH Un. Vcr/c'S, Serm. 35,
refpecled the fins of God's people, in accepting of
the en<^agement, and in laying down his life, and for
their iins only God accepted him ; yea, the very
mentioning of" them thus here fecludes all others j
and we muff expound thern excluliveiy, as taking in
none other, and mufl look upon the things fpoken of
them, as agreeing to no oth^r ; even as it is faid,
Heb. iv. There remains therefore a rejt to the people
(fGod^ which is certainly exclulive of all others ; and
hence, when our Lord fpeaks of them, John xvii. he
oppoies them to, and cdntra-dillinguifheth them from
all others ; / pray for iheniy I pray not for the worlds
hut for them that thou haji given me out of the world ;
to let lis know that the things prayed for to the one,
are denied to the other, according to the defign of
the covenant.
A fecond ground is drawn from the intentment of
the covenant of redemption, where we find two things
clear, i. That as to the end and conveyance of it,
ihe ele£l are the only perfons for whofe good it is in-
tended ; and if it be the eled for whom he entered
into that covenant, then the advantage, good and be-
nefit of the eleft muft be eyed in this main article of
the covenant which relates to Chrift's deaih and fuf-
ferings. For, 1. In the covenant of redemption, the
good of the eleft is propofed and defigned by the Fa-
ther, as is clear, John vi. 39, 40. This is the Father's
ivill that font me^ that of all which he hath given lue^
1 fhould lofe nothing ; and this is the Father's ivill that
Jtnt me, that every one which feeth the Son, and believ*
cth on him may have cverlafiing life ; which will be
the more clear, if we confider the time when this is
fpoken ; it is at fuch a time when many will not come
to him, as verfe 36, 37. Te alfo have feen me, and he '
licve not; all that the Father hath given me Jlmll come
Unto me, and him that cometh, I will in no wife cafl out ;
for I came down from heaven, not to do mine ovoti will,
but the will of him that fcnt me ; and then follows.
This '
Serm. 2^. ISA I A H LITT. Vcrfe 8. 563
This is the ivill of him thai fent ;//«?, kc. and verfe 43,
44. Murmur not (faith he) among your/elves^ no man
can cvme to me^ except the Father that fent me draiu
him : This ye heard from John xvii. 2. at greater
length* 2. Look on the Son's part of the covenant,
and it will alfo be clear ; for his undertaking mult be
according to the Father's propofing ; if the Father
did not propofe all^ but fonie only to be redeemed^
then his undertaking mud be for thefe fome, and not
for all, agreeable to the Father*s propofal, Pfal. xl.
Then^ /aid /, Lo^ I come to do thy ivill, my God :
Now, the Father's will is, that he fhould undertake
for thofe given him ; and it is not his will, that he
fhould undertake for others, therefore he did not un-
dertake for them« 3. Chrift's fulfenrtgs and death
are the executions of the Father's will, and therefore
muO: be the execution of his undertaking, according
to his engagement for the elect and given ones ;
therefore thefe two ate put together, John xvii. 9.
and 19. I pray for them, I pray tiot for the luorld, but
for them which thou ha/i given me, and for their fakes
I fanclfy m\fclf, that is, for their fakes whom thou
had given me, and not for the world , he fandifies
hinifelf for them for whom he prays, for them that
are given him, and no more.
idh. This is clear in the covenant, that Chrid's
death is intended therein, as all other covenanted
mercies are ; that is to fay, to whom faith, effeciual
calling, and juftification, &c. are covenanted for,
for thefe is Chrill's death covenanted for, and for
none other ; for the covenant being mutual, the pro-
mife on the Father's part nuift: be of equal extent with
the Son's ftlpulation; but all thefe are only p'^culiar-
ly applicable to the t\t^, as benefits f.ov.ing from,
and following upon Chrift's death, v.hich therefore
Inull be peculiarly intended for them, as being un-
dergone for them. Hence when Chrid fpcaks r;f
faith, and effeciual calling, John vi. he fays, Aill that
Vol.. I. No. 5. Z z z the
564 ISAJAH LTIT. Vcrfe S. . Serm. 3-.
the Tathcr hath ^ivcn nie JJ^all co?ne unto me^ and none
other will, or can come ; fo jullification, pardon of
fin, Sffr. are bought to the eJett, and to none others;
and when the fmalleft of bleilings are covenanted,
and articled for none other, but for the eled, (hall
Jefus Chrifl: himfelf, that gift of God, or his death,
which is the chief thing articled in the covenant, be
covenanted for, or applied to any others but to them?
A third ground is drawn from Cbrift*s executing
of his offices ; for this part of Chrift's executing of
his ofilces muft correfpond, and 'ne of equal extent
"^vith all the other parts of his offices, fuch as his ef-
feiftua! teaching, interceeding, fubduing to himfelf,
^r. which are no larger than the eleO, for he exe-
cutes no part df any of his offices for the behoof and
benefit of any but of the ele£l, he favingly enlightens no
others ; he fubdues none other to the faith of the gof-
pel ; he interceeds for none other ; his interceffion is
not for the world ; therefore his death nuill: be for
none other, ail thefe being comnienfurable and of e-
qual extent ; his interceflion being grounded on his
fufterings, therefore John xvii. he lays afide the world
exprefly, as thofe for whom he will not pray, and
Jooks back to the covenant, as the ground of his un-
dertaking for the eleti, given him out of the world,
and not for others ; and if he will not pray, nor in-
terceed for others, what reafon can be given for his
dying fjr others ? when he will not do the lefs, which
is to pray for them, it were abfurd to think or fay,
that he will do the greater, which is to lay down his
life for them.
A fourth ground is this, Chrift's death is one of
the pe^liar evidences of his dearefl love, beyond
■which there is none greater, and a main proof and
fruit thereof, and therefore it is not common to all,
but is intended for them only, whom he peculiarly
loves and defigns to bring fafe to glory ; which is
clear, Eph. v. 26. Hujbands love your wives, as Chrijl
laved
8erm. 33. ISAJAH LIII. Vcrfe 8. 565
loved his churchy and gave hinifelf for it, he. Rom.
V. 5. God cojmnends bis love to us, in that while we
were yet [inner s, Chrift died for us. . John xv. 13.
Greater love hath no man than this, that a ?nan Jhuuld
lay down his life for his friends ; there is a world of
reprobates whom Chrift never loved with peculiar
love, and lure for thefe he did not die ; Jacob have I
loved, but Efau have I hated, faith the Lord, Rom,
ix. 13. which the ;ipoftle holdeth forth, as a fort ai
copy of God's dealing in reprobation and election in
reference to all mankind ; and where the Lord him-
felf hath fet bounds betwixt them whom he loves and
hates, it is too great liberality, or rather too great
prefumption for any,, under whatever fpecious pre-
tences, to extend this his peculiar love to thofe whonj
he difclaims.
A fifth ground is taken from the effed, thus ; All
for whom Chrift died are juftified, and freed, from
the guilt of their fms in due time, but Chrift Jefu^
Jiath not purchaled and actually procured freedom to
all men from their fms, all men are not juftified, there-
fore he laid not down his life for all ; for, ». It can-
not be faid, that he laid down his life for purchafmg
and buying of fuch men and women, and yet that he
got not that which he bought ; and feeing the event
tells plainly, that all are not juftiiied, and brought ta
heaven, it cannot be that he laid down his life a ran-
fom for all, but it mult be for the eled only, that he
died. 2. To fay, that God exads double j^ayment
of one and the felf fame debt, that he exads frorai
men over again that which Chrift paid already foF
them, retieds on the juftice and wifdom of God ; and
to fay that thofe perfons that go to hell are as much
in his debt as thofe that go to heaven, is no lefs ab-
furd ; for the apoftle fays, Rom v. 10. If while w?
were enemies, we were reconciled to. God by the death of
his Son, 7nucb mere being reconciled, we fhallbe favcdby
bii lifi} Where he plainly infinuateSp that if a perfou
Z 2: z 3 ^Q
566 IS J I AH LIII. Verfe 8. Serm. 33,
be bought by Chrifl's death, it cannot be that he can
peri(h ; for il the price be paid by his death, and fo the
greater thing be done, much more will the lefler, ive
J})all be favcd by bis Hfe> Now this reafoning con 14
have no force, if Chrill died for any that fliall perifh;
yea,verfe 1 1 . of this chapter, it is faid. By his knoivledgo
Jhall my righteous Jcrvant juftify many^ for he Jhall bear
their iniquities ; where it is clear, that as many (and
no more) whofe iniquities Chrifl hath taken on him
and born, fnall be juftified ; for the one is given as ^
reafon of the other; if ctherways there would be no
difference of the eled from others, if he could by hi^
death bear their iniquities, whom he never juilified.
A 6th ground is taken from the end of the qover
nant, which is to put a difference betwixt fpeciaj
grace peculiar to fpme, and fevere juftice to others,
and particularly and fpecially in Chriil's death, which
makes out what we affirm-; for if when Chrifl: died,
many -were actually damned, it cannpt be laid that
he died for thefe, nor that it was with them, a§ with
believers before his death ; for it cannot be faid, that
the intention of his death, in the covenant, could be
beyond what it was at his death, the one being the
execution of the other : And fure it could not be in-
tended at his death for the damned ; for it would
feem a very abfurd thing to fay, that when Chrift was
to go and lay down his life, that he was going to fuf-
fer for many, that were fuffering for their own fms in
fiell, as many reprobate finners were before he came
in the flelh. Can any imagine a poffibility of fuch a
thing ? Our Lord was not to be fo indiflerent in his
adminidrat'on, as to caff it thus away ; and can any
realonably think, that at one and the fame time, the
ianie punifliment ffiall be exacted from Chrift, anc^
froni th^. perfons themfelves, for whom he fuffered I
Is it pofliblc that this could be intended in the cove-
pant of redemption ; or is there free accefs to juftice
to purfue Chriff as furety, when the principal debtor
-, . ■ ■ ' ^^
Serm. 33. ISAIAH LIII. Vcrfe 8. 567
is adually feized upon ? Indeed when the prmcipal is
fet free, as the elec^ were before his death, there is
accefs to puriue the furety for their debt ; but no fuch
thing can be alleged for others that were already
damned : But their being taken hold of by juilice, is
a proof that he anfwered not for them, nor paid their
debt.
7. We may argue thus, If Chrid died for all, then
either for all indifferently, and fo all were alike oblif
ged to Chrifl; j or for fome more abfolutely that mud
be fatisfied for, and for others conditionally, on fup-r
pofition that they fhould believe; but this lad is ab-
furd ; for, i. The fcripture makes not two confidera-?
tions of Chrift's death. 2. It were abfurd to fay, that
now it cannot be told, whether Chrift died for fuch
an one or not. 3. Either that condition is bought
for them, or not j if it be bought, then it mud be
fulfilled; if it be not bought, then i. That perfon
cannot be faid to be bought, becaufe all needful for
his redemption is not bought and paid for. 2. Either
that condition can Lc fulfilled by themlclves or not;
if it may be by themfelves, then is free-will eflablifh-
ed, and none are abfolutely redeemed ; if it cannot
be fulfdled by themfelves, and yet bought by him for
them, they are determined for another end, to wit,
not to get it, and what wifdoin car^ there be in fucli
redemption as this ?
The I. ufe ferves for clearing arid confirming of a
gofpel-truth of the covenant of redemption, and for
the refutation of a contrary error. As we have fome-
what of many errors practically in our hearts, fo have
we this amongft the reft, that Chrift died for all fm-
ners, which nourilhes peoples fecurity, and their
groundlefs hope of admillion to heaven : But here we
fee that our Lord Jefus fo laying down his life, in-
tended the fatisfaclion of divine juftice, for none but
his elecl people ; and if fo, there are many for whom
he never intended the benefit of his death. There
arq
565 ISA I A H LIII. Ver/e 8. Serm. 33.
are three particular branches of the error which this
do<flrine confutes: i. Their opinion which is more
wide, and takes in the fins of all men and women in
the world, and giveth them an equal (hare of Chrifl'i^
fufferings ; as if in his intention in laying down his
life, and in God's purpofe he had fuft'ered and died
for ail, for him that goes to hell, as well as for him
that goes to heaven : But if Chriif (land as furety for
the eled only, then fure this opinion cannot hold ;
for all are not God's elet!:!:, and therefore all are not
indilferently redeemed : And though it may be that
fome* of you think that this looks liker grace, yet it
is not only abi'urd, as being contrary to truth, but
it is abfurd alfo, even with refpeft to grace ; for i . It
makes grace a common thing ; a man that is in hell
to be as much obliged to Chrift, as one that is in hea-
ven ; and though it plaufibly pretends to give grace
a broad and large extent, yet it takes away the power
of it ; for if grace be thus largely extended, it is not
grace that makes the application of grace, but the
free-will of the creature ; for grace, according to this
opinion, leaves men to be faved, or not, as they pleafe,
and leaves itfelf to be overcome by man's will, and
therefore thefe errors divide not, but go together
hand in hand : For where grace is made fo large,
iree-will is made to have dominion over it •, and thus
the ftrefs of grace and of election is laid upon it. -
2. It leileneth the efteem of God's grace in the minds
of people ; for thus, they think little of heaven, and
fuppofe that it is an eafy matter to come at it •, and it
breeds in them a fearlelfnefs of hell, and of God's
wrath : And if many of you had not drunken in this
error practically, ye would not be fo confident of it,
nor fo oblliiiately maintain your hope of heaven with-
out ground. Hence, alas ! it is, that many will fay,
God is merciful, and Chrifi: died for all finners, and
for me, and fo fleep away their time in fecurity. I
^m perfuaded, that much of the fec^jrity and prefump-
tion
Serm. 33* ISAJAH LIIL Verfi 8. 569
tion that abounds among carnal profeflbrs is from this
ground, that grace is fancied to be thus broad and
large. We grant, that as to the conveyance and na-
ture of it, it is broad, but in refpedl of the ohjeds on
whom it is beflowed it is narrow, though it cometh
from large bowels. 3. It exceedingly mars, and di-
miniflieth man's thankfulnefs, for when a mercy is
judged to be common, who will be thankful for ir,
as he would be, if it were fpecial and peculiar ? That
which is a great ground of thankfulnefs for eledlion,
effeOual calling, juftification, life, is becaufe thefe
mercies are peculiar ; even fo that which makes the
redeemed thankful for redemption, is becaufe they
are redeemed, and bought when others are left; hence
is that fong of the redeemed company, Rev. v. 9.
Thou art worthy to open the book, for thou ivaji Jlain^
and haft redeemed us to God by thy bloody out of every
kindred, and tongue, and people, and nation : It heigh-
tens not their praife that all of every kindred and
tongue, and nation were redeemed ; but this doth ft,
that when the Lord had the whole world before him,
he was gracloufly pleafed to purchafe, and redeem
them out of it ; that as it is, John xi. 52. He Jhould
gather together in one the children of God, that were
fcattcred abroad: 'J'hey therefore, I fay, blefs him,
and wonder when they confider, that they are pitch-
ed on, who are by nature the fame with thofe that
are pall: by. It were a flrange thing to affirm, that
they who are in hell have as great ground of praife,
and of faying. We thank thee, for thou hajl redeemed
vs by thy blood, as thofe that are in heaven have. 4,
I'his making of grace fo wide and large in its ex-
tent as to take in all, doth leave the people of God
altogether comfortjefs. But it may be here faid, how
is it that it is more comfort to believers, that grace is
peculiar in faving, and that but a few are redeemed,
in comparifon of others that are not redeemed, than
if we Ihould extend it unto, and account it to be for
all?
^7^ tSAIAH LIIT. Vct/c 8. Seriil. 3'^.
all ? Or ho\v is this more comfdrtlefs to themj that
grace is made ilniverfal? anfwer, i. Becaufe, if it
Were univerfal, many whoni Chrilt died for, are now
in hell, and what confoiation can there be from that ?
A man may be redeemed, and yet perifh, and go to
hell for all that : But its flrong confoiation when this
conies in. If voheii ivc lOere enemies^ wc ivcre reconcil-
ed by the death of bis Son, much more being reconciled^
ive Jhall be faved by his life. If he died for us when,
ive were enemies, will he not much more fave tis being
friends? 2. Suppofe a perfon to be in a ftate of nature,
what comfort could he have by looking on redemp-
tion, as univetfal ? He could not e^cpecl heaven bv it ;
for many expect heaven on that ground who will ne-
ver get it : But it is a fort of confoiation, even to
them that are without, to confider that redemption is
peculiar to fome ; for though all get not to heaven,
yet they that believe (liall have it ; and fo upon their
clofing with Chrlll, the confoiation prefently flov/s out
imto them ; whereas, if they fhould lay it ibr a ground
that Chtiit's death were imiverfal, they could never
have folid ground of confoiation by flying to him. 5,
This error doth quite overturn and enervate the whole
covenant of redemption and peculiar love. i. It en-
ervates and obfcures the wifdom that fiiines in it, i^
Chrifl: may buy and purchafe many by his death, who
ihall yet notwithftanding perifli. 2. It enervates and
obfcures the love and gracie tliat flilne in it ; for it
makes Chrifi: to throw away the love and grace of it
on reprobates, and Jo call pearls to fwine. 3. It ob-
fcures the freedom of it, which appears in his taking
of one, and refufing another, as it is, Rom. ix. 11,
1 2 . The children not being yet born, and having doni
neither good nor evil, -that the purpife of God according
io ekdion might fl and, not of ivorks, but of him that call-
cth ; it ivas faid, the elder flmll ferve the younger, (ai
it is -written ) Jacob have I loved, and Ffau have I hat-
id, 4. It obfcures the iuflice of it, if he fliould buy
all.
Serm. 33- ISJIAHUlLVcr/eS. 571
all, and yet have but fome ; for it being the defign of
God to inflift on Chrift the curfe that was due to fin-
ners, and to fpare them ; if this fhould be the refult
of it, that many for whom he died, and took on him
the curfe, fhould periih, he would have but fome of
thofe whom he bought, and juflice would twice exa£t
fatisfadion for one and the fame debt, once of the
Surety, and again of the principal debtor that perifh-
eth ; whereas when Chrift becomes Surety they are
fet free for whom he was Surety, and it i"S juftice that
it fhould be fo. We do the rafher infift on the confu-
tation of this error, becaufe this is a time wherein it
is one of the devil's great defigns which he drives, to
trouble the clear fprings of the gofpel, and to revive
this error among the reft. And there is fomething of
it in thofe poor foolifh creatures, who fpeak fo much
of a light within, as if all were alike, and had fome-
thing, which if they ufe well, they may get life by.
This error always leads men to be mafters and carvers
of God's decree, and of Chrift's purpofe and defign
in the work of redemption, and fufpends th^ benefit
of his death mainly, if not only on the confent of
man's free-will.
A 2(1 branch of the error which this do6lrine re-
futes, is that which is vented by fome, who are not
profeffed enemies, but in other things deferve well of
the church of Chrift, which therefore fhould be our
grief to mention : And it is this, that though Chrift
hath not ftmply purchafed redemption from fm to all
men, that yet he hath taken away from all the fins of
that firft covenant of works, as if there were, as they
fay, no fm for which men are now condemned, but
the fm of infidelity, or unbelief. But this is danger-
ous ; for 1. If this be true, that Chrift's death is only
a price for the fms of the eleft, then there are no fins
of others reckoned on this fcore. 2. It divideth
Chrift's purchafe ; and never, fure, can we find
Chrift's death divided, which were to fay, that he hath
Vol. I. No. 5. 4 A bought
572 ISAIAH LIII. Vcrfe 8. Serm. 33.
bought a tnan in part from wrath, and not wholly ;
fiich a dividing of Chrift, and of his death, feems not
confident with the ftrain of the gofpel ; for as there
is one facrifice, fo there is one account on which it is
offered. 3. It feems to infer a good and fafe condi-
tion to all them that die without fuming againft the
gofpel, and fo to infants born out of the church, that
never finned againfl; the covenant of grace ; and it
pleads much for them that never heard the gofpel;
yea podlbly for all, if they be not obliged to believe
the gofpel, as it is hard to fay they are, who never
heard of it. 4. There are many in hell this day, who
know and feel this to be an untruth, being condem-
ned for fins againft the covenant of works ; therefore
he undertook not their debt, nor payed for them :
And when the books (liall be opened, there will be
jnany other fins found to be reckoned for, than fins
againfl the gofpel. Are not whoremongers, adulter-
ers, murderers, thieves, Is'c. to reckon for thefe fins ?
It is very fad that fuch things (liould take place with
men otherways ufeful ; but as in other things, fo in
this it is hurtful, which we fliould not fpeak of, were
it not that they are fpread abroad in books, where*
ivith many may be leavened.
A 3 J branch of the error which this doclrine re-
futes, is. That Chrifl died conditionally for all hear-
ers of the gofpel, to whom he is conditionally offer-
ed ; and this is alfo vented by the fame authors, who
fay, that though he hath not bought all men abfolute^
ly, nor died to procure life abfolutely for them, yet
that he did fo conditionally, and upon fuppofition
that they fliould afterward believe on him. But there
can be no conditional fatisfadion intended here ; for
1. If rcfpeft be had only to the fins of the elect in
Chrifl's undertaking, then none is had to the fins of
all. 2. If the Father's acceptation of the price be ab-
folute, then there is no conditional buying. 3. If it
be conditional, then he fufpended the efibcl of his
death.
Serm. 33. ISAUH LIII. Vcrfe 8. 573
death, the fatlsfaOion for his foul-travel on man's
will : And if this condition could not be fulfilled by
man, then it is an unwife bargain, and nothing of it
may come to be fulfilled, and then believing is no
fruit of grace. Again, he hath either bought faiih to
them as he hath done to the elect, or not : If he hath,
then they reject it, and fo grace is not efficacious ; if
not, he hath bought the end without the means lead-
ing to it. Or thus, if it be conditional, it is either
on a condition that they can fulfd, or on a condition
that they cannot fulfil : If it be on a condition vvhich
they can fulfil, then it hangs grace on mens free-will,
and fufpends the decree of election on their receiving
of Chrilt : If it be a condition that is not in their pow-
er to fulfil, then either Chrift hath bought that con-
dition to them, or not ; to fay that he hath not bought
the condition of faith, will infer a ftrange affertion
that he hath bought life, and not the condition, the
end, and not the means: And if it be faid that he
hath bought it, it cannot be faid that he hath done it
abfolutely, becaufe they never get it, or if abfolutely,
then to the ele6t only in whom it muft be, and is in
due time fulfilled : And fo in effect it refolves in this,
that Chrift's purpofe is to be bounded and coiifined to
the eled only.
There are fome difficulties and objections that will
readily be here moved, which we will not enter upon,
only for preventing of miftakes : It (lands in the way
of fome to hinder their believing as they fuppofe, that
Chriil hath died foj- fome, and not for all, and they
know not if they be of that fmall number ; if we were
to fpeak to fuch, we would fay, 1. God hath not
elected all, and fo who knows if he hath elected
them ? And he will not fiive all, and who knows if
he will fave them? And fo the doubt will flick liill ;
if people will tlius break in upon God's fecret will
and purpofe, which belongs not to them. 2. Chrift's
, dying for you is not the formal groujid nor warrant
4 A 2 of
574 ISAIAH LIII. Verfe 8. Serm. 33.
of your faith, nor yet of the offer of the gofpel, but
the Lord's own will encouraging you to believe, and
calling for it from you, and his commanding you to
reft upon Chrift for the attaining of righteoufnefs, as
he is offered to us in the gofpel. We are invited by
his command and promife, for we are not firft called
to believe that Chrift died for us, but we are called
firft to believe in him that is offered to us in the gof-
pel, that is our duty : People are not condemned,
becaufe Chrift died not for them, but becaufe when
he offered the benefit of his death and fufferings to
them, they flighted and rejected it : We are to look
firft to what Chrift calleth us to, and not to meddle
with the other, to wit, whom Chrift minded in his
death, till we have done the firft. The word bids all
believe, that they may be faved ; and fuch as neglect
this command will be found difobedient. 3. Though
Chrift hath not died for all, yet all that flee unto him
by faith, fliall be partakers of his death, and from
this ye fhould reafon, and not from his intention in
dying. If ye come not to him ye cannot have ground
to think that he died for you, but if ye go to him by
faith, ye may expect that he will pray for you, and
own you for believers. Chrift puts in that word, John
xvii. They have believed thy word, as well as that
other. Thine they ivere, and thou gavejl them me : And
if we put thefe two together, the one will be found as
fure a ground of confolation as the other. But it
were but a poor comfort to fay, that Chrift died for
all \ and yet that they may all, or moft, or many of
them perifli for all that.
The id nfe ferves to ftir them up to thankfulnefs
for whom Chrift hath fatisfied, and who are fled for
refuge to him. If there be any here to whom Chrift
hath manifefted fuch love, that they can fay he hath
loved me, and given himfelf for me ; O ! How are ye
obliged to wonder, and blefs him ? Greater love than
this cannot be -, and it lliould warm ycmr hearts witli
love
Serm. ^:^. ISAIAH LIII. Ver/e 8. 575
love to him the more, when ye refledl on God's de-
fign upon you in particular in the covenant of re-
demption.
l^e 3J, If Chrill intended his death and fuffer-
ings only for the elecl, then few come to heaven ;
fo all believers fhould be the more diligent. Be-
caufe Chrift died, not for all, every one iliould aim
in God's own way, to have it made fure to him-
felf that Chrift died for him, and fhould engage him to
be the more watchful and diligent, to make his call-
ing and eleftion fure, becaufe as its not all that are
elected, fo its not all that are purchafed by Chrift's
death. Redemption is fure in itfelf, and free grace
appears confpicuoufly in it ; yet wifdom and fovereign-
ty do alfo appear in this, that it is not of all ; there-
fore ftudy ye to make it fure by fleeing to Chrift by
faith, and by the ftudy of hollnefs and mortification
in his ftrength, and through the power of his death,
which will be a proof of your intereft in it. This
were much more fuitable than to be quarrelling with
God's decrees, as fome are brought in Rom. ix. 19.
Why doth he find fault? Who hath re/ijied his will? To
whom the apoftle anfwers. Who art thou that rcplicjl
n^ainji God? It becomes you not to difpute with God,
but to feek with more follicitude, and with holy and
humble carefulnefs, to make the matter fure to your-
felves. We may eafily raife ftorms by. our difputes,
but fliall come to no peace by them ; this onlv can be
come at by flying to the hope fet before us.
THE END OF THE FIRST VOLUME.
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